Africa fundamentally communocratic

This is aptly expressed by Kudadjie when he writes: Hence, if a tribe prospered, The foregoing attempts to underscore the fact that in Africa, the all the members of the tribe shared its prosperty. And why this is so, is the real issue. Now that the challenge has been taken up, there seems to be a significant shift in the general approach of African philosophy that basically seeks to delve into some kind of serious exploration of the ultimate principles of the African philosophical experience.

We use, as our theoretical society must be able to count on its members to contribute to societal framework, various communitarian theories of persons to underscore functioning.

Thus a sense of collective security had to be developed in order to cope with the hostile environment. What in essence the above implies is that the individual's endeavours and even his private initiative to a certain extent are strongly pre-determined and must, in any case, conform to the established norms of the community the We unless they happen to be aberrational and inspired by evil spirits.

First and foremost, the absorption of the "I" into the "We" does not mean that an individual ceases to incur responsibility for his own misdeeds. According to Mbiti the evil spirits are personified by witches and sorcerers.

They become real and Africa fundamentally communocratic only after undergoing a thorough sifting through the general conscience. We have the liberal or libertarian theory or tradition man or above humanity; he is like the tribeless.

While both Egypt and Algeria had identified staff for the two elements, these countries were yet to sign the hosting agreement with Libya, and in some cases the deployment of staff was constrained by domestic considerations including promotions and retirements. When one part of the body is sick the whole body is affected.

And when I resort to the psychology of man as a possible explanation, I must also content that the psychological disposition of men can never be uniform in all races. And why this is so, is the real issue. Why does the individual derive his full social reality from the reality of the community.

This link is poignantly expressed by western conception, a family unit in Africa is more than just the Julius Nyerere in his doctrine of l l j a m a a. We might say that the 'vital union' There are many reasons which touch on the personal security, humanistic considerations and also the whole ontology of social existence that require active participation in the realization of the general good and, by implication, that of the individual.

This in itself is a universal behaviour that can hardly be said to be peculiar to any one race. In a community, therefore, it would then mean that" the institutions of the society are legitimated is presumed that there is the sharing of an overall way oflife.

Why does the individual derive his full social reality from the reality of the community. They are anti-social and always act in a manner diametrically opposed to the normal and natural flow of the life-force. Thus an authentic form of humanism has developed in the process which takes account of and projects the intrinsic ontological values of man not as a distinct individual existential instance but as an indispensable instance of the social reality regarded as a totality which alone makes sense as long as it is considered as conglomerate totality.

In contradistinction to the reality and autonomy of the individual, the Bisoite society derives its full realization and autonomy from the community in a way that one might rightly contend that because the community exists, the individual exists also.

For in the commun-ity the individual can claim his individuality and personal autonomy. With the above background, we may then ask: Some authors like D. In fact, it is only the protection of a more basic human of her participation as well as dependence on the community for her liberty that can justify the curtailing of another.

Traditionally, Africans found themselves occupying a territory fraught with all kinds of dangers and enemies, physical and psychological. The Concept of 'Spirit' in African Metaphysics", in: In my view, most of the explanations have tended to revolve around the socio-anthropological aspect of the problem and thus avoid focusing on the metaphysical of the problem.

The function of the community is to discover these various African leaders, particularly political leaders, have assumed that all attributes and nurture them to maturity in various individuals. Now these are not mere linguistic embellishments or dramatic styles of expression peculiar to African languages but an authentic expres-sion of mutual concern and personal involvement in the fate of others.

Uganda: A Communocratic Society

Box University Post Office. La c'est le primat du Moi, ici c'est le primat du Nous. New Yorkpp. I am thinking, for example, of the focus on the individual by the Existentialist philosophies of the West and the moral responsibilities ensuing from free human actions.

Uganda: A Communocratic Society

Thus my own individual life-force is not mine by right or by nature but a gratuitous conferment from the ex post facto reality of those who already enjoyed it and who jealously safeguard it for purposes of continuity, social cohesion, social harmony, social and physical integrity and for the sake of realizing the teleological good of human African existence - the Mitsein in perpetual communion and perpetual vitality.

In Yoruba Furthermore, Menkiti claims that personhood is achieved after a society, for instance, the neuter gender "it" is neither used for infants process of incorporation.

He merely subordinates or rather lends his individuality to the community because the same community posits as the raison d'etre of his own being there Dasein. As for the political leaders, they appealed to African entire society. Before looking at decision outputs and outcomes in Africa, it is necessary to describe briefly some of the procedures that frequently predetermine public-policy decisions.

African Standby Force

to explore opportunities elsewhere. In brief, pragmatism entails an explicit recognition that economic growth remains fundamentally dependent on the maintenance of. The world could look to Africa for the principles of social harmony and interdependence especially now that there is a world-wide movement to return to the roots of Africa fundamentally communocratic and humanism.

NOTES. 1. Leopold S. Senghor, On African Socialism. Transl. Mercer Cook, New Yorkpp. 2. Sekou Toure in: Presence Africaine. There are some vital questions that continuously and constantly confront us as human beings in Africa. Such questions include, issues about their identity, culture, artistic prowess, language and appearance.

In establishing his claims, he begins with a systematic African communalism. Sekou Toure, for instance, asserts that Africa contrast between the western view and the African view of man. is fundamentally 'communocratic'.

THE FIRST DEVELOPMENT DECADE IN AFRICA: AN ASSESSMENT By Dr. lCilbert J. Le Melle INTRODUCTION T Decade of Development in Africa refers roughly to the period of the "s when most African countries gained political freedom and began the economic or second phase of the modern African revolution.

Uganda: A Communocratic Society Brianna L. Brown University of Colorado at Colorado Springs 30 April "Africa is fundamentally communocratic. The collective life and social solidarity give it a basis of humanism, which many peoples will envy.

Africa fundamentally communocratic
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THE ONTOLOGICAL SIGNIFICANCE OF "I" AND "WE" IN AFRICAN PHILOSOPHY