““SANKOFA”: SANKOFA”: REBRANDING AFRICA REBRANDING AFRICA

A Focus on the Homogeneity in the A Focus on the Homogeneity in the HeterogeneityHeterogeneity

© Dr. Francis Adu-Febiri 2013

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CONTENTS OF PRESENTATION: Key Concepts

Sankofa Ubuntu The Human Factor Superficial Diversity Superficial Commonalities Pre-colonial Deep Commonalities Colonial and Postcolonial Deep

Commonalities Conclusion

INTRODUCTION: “SANKOFAINTRODUCTION: “SANKOFA”” Most non-African scholars of Africa tend to emphasize Most non-African scholars of Africa tend to emphasize

the heterogeneity of the African continent and to imply the heterogeneity of the African continent and to imply that the differences that exist outweigh the values and that the differences that exist outweigh the values and institutions that Africans share in common, but also that institutions that Africans share in common, but also that these differences are somehow unbridgeable” (Khapoya these differences are somehow unbridgeable” (Khapoya 2010, p. 21).2010, p. 21).

However, the facts are 1) many of these diversities are However, the facts are 1) many of these diversities are superficial and therefore bridgeable and 2) there are superficial and therefore bridgeable and 2) there are values, institutions and characteristics that Africans and values, institutions and characteristics that Africans and their countries have in common at a deeper level.their countries have in common at a deeper level.

THE SANKOFA SOLUTIONTHE SANKOFA SOLUTION: The revival of the UBUNTU : The revival of the UBUNTU philosophy to guide the development and application of philosophy to guide the development and application of human factor competency (HFC) could provide the bridge, human factor competency (HFC) could provide the bridge, eliminate the deep commonalities fostered by colonialism, eliminate the deep commonalities fostered by colonialism, and re-reconstruct the pre-colonial deep commonalities to and re-reconstruct the pre-colonial deep commonalities to make Africa work for Africans and their allies. make Africa work for Africans and their allies.

UBUNTUUBUNTU Racialized enslavery and colonization of Africa and Racialized enslavery and colonization of Africa and

Africans succeeded in creating and reproducing Africans succeeded in creating and reproducing superficial diversities and negative deep commonalities superficial diversities and negative deep commonalities African societies. This is mainly because these invasive African societies. This is mainly because these invasive social engineering systems broke down the high human social engineering systems broke down the high human factor competency (HFC) and its foundational philosophy factor competency (HFC) and its foundational philosophy of UBUNTU in African societies, and consequently of UBUNTU in African societies, and consequently unleashed the liberal ideology of scarcity and zero-sum. unleashed the liberal ideology of scarcity and zero-sum. Therefore, the re-invention and application of high HFC Therefore, the re-invention and application of high HFC and the UBUNTU philosophy in contemporary African and the UBUNTU philosophy in contemporary African societies are likely to minimize, if not eliminate, the societies are likely to minimize, if not eliminate, the superficial diversities that overshadow the deep superficial diversities that overshadow the deep commonalities and prevent Africans and their allies from commonalities and prevent Africans and their allies from successfully creating their own capacities to initiate and successfully creating their own capacities to initiate and do their own development . do their own development .

UBUNTUUBUNTU

UbuntuUbuntu is a classical African is a classical African concept and humanistic philosophy concept and humanistic philosophy that embodies people's allegiances that embodies people's allegiances and empowering relations with each and empowering relations with each other. other.

UBUNTU: DESMOND TUTU’S UBUNTU: DESMOND TUTU’S DEFINITIONDEFINITION

……It is the essence of being human. It speaks of the fact that It is the essence of being human. It speaks of the fact that my humanity is caught up and is inextricably bound up in my humanity is caught up and is inextricably bound up in yours. I am human because I belong. It speaks about yours. I am human because I belong. It speaks about wholeness, it speaks about compassion. A person with wholeness, it speaks about compassion. A person with ubuntu is welcoming, hospitable, warm and generous, ubuntu is welcoming, hospitable, warm and generous, willing to share. Such people are open and available to willing to share. Such people are open and available to others, willing to be vulnerable, affirming of others, do not others, willing to be vulnerable, affirming of others, do not feel threatened that others are able and good, for they have feel threatened that others are able and good, for they have a proper self-assurance that comes from knowing that they a proper self-assurance that comes from knowing that they belong in a greater whole. They know that they are belong in a greater whole. They know that they are diminished when others are humiliated, diminished when diminished when others are humiliated, diminished when others are oppressed, diminished when others are treated others are oppressed, diminished when others are treated as if they were less than who they are. The quality of ubuntu as if they were less than who they are. The quality of ubuntu gives people resilience, enabling them to survive and gives people resilience, enabling them to survive and emerge still human despite all efforts to dehumanise them emerge still human despite all efforts to dehumanise them (Tutu 2004. (Tutu 2004. God Has A DreamGod Has A Dream: Published by Doubleday). : Published by Doubleday).

NELSONMANDELA’S NELSONMANDELA’S COMMENTS ON UBUNTUCOMMENTS ON UBUNTU

http://en.wikipedia.org/wiki/http://en.wikipedia.org/wiki/File:Experience_ubuntu.oggFile:Experience_ubuntu.ogg

PRINCIPLES OF THE UBUNTU PRINCIPLES OF THE UBUNTU PHILOSOPHYPHILOSOPHY

There are three maxims that shape the Ubuntu There are three maxims that shape the Ubuntu philosophy: The first maxim asserts that 'To be human philosophy: The first maxim asserts that 'To be human is to affirm one's humanity by recognizing the is to affirm one's humanity by recognizing the humanity of others and, on that basis, establish humanity of others and, on that basis, establish respectful human relations with them.' And 'the respectful human relations with them.' And 'the second maxim means that if and when one is faced second maxim means that if and when one is faced with a decisive choice between wealth and the with a decisive choice between wealth and the preservation of the life of another human being, then preservation of the life of another human being, then one should opt for the preservation of life'. The third one should opt for the preservation of life'. The third 'maxim' as a 'principle deeply embedded in traditional 'maxim' as a 'principle deeply embedded in traditional African political philosophy' says 'that the king owed African political philosophy' says 'that the king owed his status, including all the powers associated with it, his status, including all the powers associated with it, to the will of the people under him‘ (Samkange 1980).to the will of the people under him‘ (Samkange 1980).

HUMAN FACTOR COMPETENCY (HFC)HUMAN FACTOR COMPETENCY (HFC)

The individual and societal capacity to acquire The individual and societal capacity to acquire and apply appropriate knowledge, skills, and apply appropriate knowledge, skills, abilities, potentials and principles to successfully abilities, potentials and principles to successfully identify and solve problems that work against identify and solve problems that work against productivity, profitability, equity, social justice, productivity, profitability, equity, social justice, cultural development, environmental cultural development, environmental preservation, and de-centered power (Adu-Febiri preservation, and de-centered power (Adu-Febiri 2001, 2002, 2006).2001, 2002, 2006).

This capacity encompasses This capacity encompasses peoples’ peoples’ mental, emotional, moral, spiritual, mental, emotional, moral, spiritual, cultural, social, and aesthetic cultural, social, and aesthetic connections to our common connections to our common humanity (Adu-Febiri 2011).humanity (Adu-Febiri 2011).

HUMAN FACTOR: WHAT IS IT?HUMAN FACTOR: WHAT IS IT?

1. 1. EconomicsEconomics : defines the HF as : defines the HF as the labour dimensionthe labour dimension of the of the factors of production.factors of production.

2. 2. Human AgencyHuman Agency: Selective, synthesizing activities of human : Selective, synthesizing activities of human beings (Kottak and Kozatis 2008, p. 44).beings (Kottak and Kozatis 2008, p. 44).

2. 2. Conscious and reflective interaction of employees Conscious and reflective interaction of employees (excluding managers) of organizations (Jaffee 2001: 22-28).(excluding managers) of organizations (Jaffee 2001: 22-28).

3. 3. Senyo Adjibolosoo Senyo Adjibolosoo (1995: 33 and 36): The human factor (1995: 33 and 36): The human factor (HF) refers to “a spectrum of personality characteristics that (HF) refers to “a spectrum of personality characteristics that enable social, economic, and political institutions to function enable social, economic, and political institutions to function and remain functional over time.” These include human and remain functional over time.” These include human capital, spiritual capital, moral capital, aesthetic capital, capital, spiritual capital, moral capital, aesthetic capital, human abilities, and human potential.human abilities, and human potential.

4. Analyzing the existing definitions of the HF, 4. Analyzing the existing definitions of the HF, Adu-Febiri and Adu-Febiri and Rubin (2004)Rubin (2004) concluded that these definitions are rigid and concluded that these definitions are rigid and narrow. Hence their redefinition of the HF as narrow. Hence their redefinition of the HF as the human the human capacity and conductcapacity and conduct resulting from a complex interaction of resulting from a complex interaction of knowledges, skills, habits, principles, policies, institutional knowledges, skills, habits, principles, policies, institutional structures and normative practices that work for the structures and normative practices that work for the betterment or debasement of the individual, organizations, betterment or debasement of the individual, organizations, institutions and society.institutions and society.

THE HUMAN FACTOR AS A DYNAMIC SET OF HUMAN THE HUMAN FACTOR AS A DYNAMIC SET OF HUMAN QUALITIES (see QUALITIES (see Durkheim 1954 and 1961; Hochschild 1983; Pierre Durkheim 1954 and 1961; Hochschild 1983; Pierre

Bourdieu 1977, Adjibolosoo 1996, Adu-Febiri Bourdieu 1977, Adjibolosoo 1996, Adu-Febiri 2011) 2011)

HUMNAN QUALITY COMPONENTS

Human Capital Knowledge and skills used to enhance human productivity, and have market value.

Cultural Capital Values, beliefs, traditions, customs, practices/rituals, skills, knowledge, attitude, education, and language to connect to people, community, institutions, material world, and life.

Social Capital Durable network of more or less institutionalized relationships; group membership, relationships, networks.

Spiritual Capital Insight into human condition, the world, and cosmos beyond the five senses; advanced capabilities to create, invent, innovate, and connect to the universal laws and principles of human life.

Moral Capital Principles relating to right and wrong; ethics; conscience.

Emotional Capital

Aesthetic Capital

Feelings; sentiments; affective connections to self, others, and the world.

Sense and love for beauty; passion for the arts that connect to people and the physical environment.

Human Abilities Acquired and naturally endowed abilities beyond skills and knowledge; talents.

Human Potential Unused dimensions of the HF

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY

Differences that are only of degree Differences that are only of degree rather than in kind.rather than in kind.

Inconsequential Differences:Inconsequential Differences: Differences that don’t matter to human Differences that don’t matter to human

and societal well-being.and societal well-being.

SUPERFICIAL DIVERSITY:SUPERFICIAL DIVERSITY:“Superficial Differences Exaggerated” (President Nkrumah, “Superficial Differences Exaggerated” (President Nkrumah,

1963)1963) Economic DiversityEconomic Diversity

Level of Economic developmentLevel of Economic development Political DiversityPolitical Diversity

Level of Political StabilityLevel of Political Stability Ideological DiversityIdeological Diversity

Capitalism – Communism ContinuumCapitalism – Communism Continuum Colonial DiversityColonial Diversity

Ties to former colonial mastersTies to former colonial masters Ethnic [tribal?] DiversityEthnic [tribal?] Diversity

Core values, beliefs, and practicesCore values, beliefs, and practices Cultural DiversityCultural Diversity

InheritanceInheritance LanguageLanguage Technology Technology

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY

Economic DiversityEconomic Diversity Level of Economic developmentLevel of Economic development

There is not much substantive There is not much substantive difference between the economies of difference between the economies of Nigeria, Kenya, Botswana, Libya and Nigeria, Kenya, Botswana, Libya and South Africa on the one hand and South Africa on the one hand and that of other African countries on the that of other African countries on the other? other?

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY

Political DiversityPolitical Diversity Level of Political StabilityLevel of Political Stability

Does the political stability in Botswana, Does the political stability in Botswana, Ghana, and Senegal make a big Ghana, and Senegal make a big difference in the lifeworlds of their difference in the lifeworlds of their citizens than that of the citizens in citizens than that of the citizens in politically unstable African countries politically unstable African countries such as Central African Republic, such as Central African Republic, Democratic Republic of Congo, Somalia, Democratic Republic of Congo, Somalia, and Sudan?and Sudan?

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY

Ideological DiversityIdeological Diversity Capitalism – Communism ContinuumCapitalism – Communism Continuum

How substantive is the difference in the How substantive is the difference in the leadership practices and the lifeworlds of leadership practices and the lifeworlds of the citizens of African countries that the citizens of African countries that espouse the neoliberal or free market espouse the neoliberal or free market ideology (Kenya, Nigeria, Ghana), socialist ideology (Kenya, Nigeria, Ghana), socialist ideology (Libya, Burkina Faso), monarchical ideology (Libya, Burkina Faso), monarchical ideology (Morocco, Lesotho, Swaziland), and ideology (Morocco, Lesotho, Swaziland), and mixed ideologies (Algeria, Zambia, mixed ideologies (Algeria, Zambia, Zimbabwe)? Zimbabwe)?

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY

Colonial DiversityColonial Diversity Ties to former colonial mastersTies to former colonial masters

Is there any substantive difference in the Is there any substantive difference in the contemporary political, economic and social contemporary political, economic and social experiences among African countries who experiences among African countries who remain neo-colonially tied to Britain (Ghana, remain neo-colonially tied to Britain (Ghana, Nigeria, Kenya), France (Senegal, Cote Nigeria, Kenya), France (Senegal, Cote d’Ivoire, DRC), the United States (Liberia), d’Ivoire, DRC), the United States (Liberia), and those African countries who claim to and those African countries who claim to have severed their neo-colonial ties (Libya), have severed their neo-colonial ties (Libya), and the ones that don’t have colonial ties and the ones that don’t have colonial ties (Ethiopia)? (Ethiopia)?

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY

Ethnic [Tribal?] Diversity: There are so many similarities in the

core values, beliefs, and practices of the various ethnic [tribal?] groups in Africa that tend to render ethnic diversity superficial.

The significance of “tribalism” in Africa is more political than the fact of diversity. It is a “superficial difference exaggerated” (President Kwame Nkrumah 1965 speech)

SUPERFICIAL DIVERSITYSUPERFICIAL DIVERSITY Cultural DiversityCultural Diversity

DescentDescent Language Language

Is there any big difference in the quality of Is there any big difference in the quality of life in the African societies that practice life in the African societies that practice patrilineal inheritance (Yoruba, Berber, Luo), patrilineal inheritance (Yoruba, Berber, Luo), matrilineal inheritance (Ashanti, Bakongo), matrilineal inheritance (Ashanti, Bakongo), bilateral inheritance (Fanti, Hausa)?bilateral inheritance (Fanti, Hausa)?

To what extent is linguistic diversity of Africa To what extent is linguistic diversity of Africa a barrier to migration, interaction, and social a barrier to migration, interaction, and social integration of the peoples on the continent? integration of the peoples on the continent?

SUPERFICIAL DIVERSITY, BUT SUPERFICIAL DIVERSITY, BUT CONSEQUENTIALCONSEQUENTIAL

The similarities in the social-cultural The similarities in the social-cultural conditions of Africans, the physical conditions of Africans, the physical environment in which they live, their environment in which they live, their past and contemporary experiences, past and contemporary experiences, and their collective needs tend to and their collective needs tend to render as superficial the diversities in render as superficial the diversities in Africa that some scholars, development Africa that some scholars, development practitioners and activists highlight. practitioners and activists highlight.

The socially constructed diversity in The socially constructed diversity in Africa, however, is not inconsequential. Africa, however, is not inconsequential.

POLITICS OF DIVERSITY: POLITICS OF DIVERSITY: DIVIDE AND CONQUERDIVIDE AND CONQUER

The socially constructed diversity in The socially constructed diversity in Africa has serious implications for:Africa has serious implications for:

Political IntegrationPolitical Integration Political StabilityPolitical Stability Economies of ScaleEconomies of Scale Social Integration and solidaritySocial Integration and solidarity Human RightsHuman Rights

DEEP DIVERSITY

1. Gender diversity in educational and political representations.

2. Social Classes?: The gap between the Rich and the Poor; the gap between the Privileged and the Oppressed These diversities are a problem for Africans

only in the absence of UBUNTU and high HFC index.

SUPERFICIAL COMMONALITIESSUPERFICIAL COMMONALITIES

Colonial Constructs:Colonial Constructs: ““African women are African women are

oppressed”.oppressed”. ““Africa is the poorest Africa is the poorest

continent”.continent”.

DEEP COMMONALITIESDEEP COMMONALITIES Africans’ feelings towards one anotherAfricans’ feelings towards one another MarriageMarriage Collectivist Ethos/Extended FamilyCollectivist Ethos/Extended Family Significance of marriage and having childrenSignificance of marriage and having children Marriage arrangements and paymentsMarriage arrangements and payments Respect for old people Respect for old people SpiritualitySpirituality The Youth CultureThe Youth Culture The EconomyThe Economy The StateThe State The Human FactorThe Human Factor

PRE-COLONIAL DEEP COMMONALITIES

a) Africans’ feelings towards one anothera) Africans’ feelings towards one another b) Marriageb) Marriage c) Collectivist Ethos/Extended Familyc) Collectivist Ethos/Extended Family d) Significance of marriage and having d) Significance of marriage and having

childrenchildren e) Marriage arrangements and paymentse) Marriage arrangements and payments f) Respect for old people f) Respect for old people h) Spiritualityh) Spirituality

a) FEELINGS TOWARD ONE a) FEELINGS TOWARD ONE ANOTHERANOTHER

There seems to be a deep affinity There seems to be a deep affinity among African’s that is not easily among African’s that is not easily amenable to quantitative amenable to quantitative measurement or description. measurement or description. That is, That is, somehow Africans from different somehow Africans from different parts of the continent tend to be very parts of the continent tend to be very much at ease when interacting with much at ease when interacting with each other either on the continent or each other either on the continent or in the diaspora. in the diaspora.

b) MARRIAGEb) MARRIAGE

1. POLYGAMY:1. POLYGAMY: Polygyny is practiced in all African Polygyny is practiced in all African

countries/societies where it has not been countries/societies where it has not been outlawed by legislation (Khapoya 2010).outlawed by legislation (Khapoya 2010). Nigeria: 30% of marriages are polygynousNigeria: 30% of marriages are polygynous Benin, Chad, Congo, Gabon, Ghana, Kenya, Benin, Chad, Congo, Gabon, Ghana, Kenya,

Mali, Senegal, Tanzania, Togo, and the DRC: Mali, Senegal, Tanzania, Togo, and the DRC: Polygynous marriages range from 20.4% to Polygynous marriages range from 20.4% to 36.4% 36.4%

Polyandry is absent from all African Polyandry is absent from all African countries/societies (Khapoya 2010).countries/societies (Khapoya 2010).

MARRIAGEMARRIAGE 2. TRANSFER OF BRIDEWEALTH2. TRANSFER OF BRIDEWEALTH All marriages in African societies All marriages in African societies

involve the transfer of involve the transfer of bridewealth (cattle, goats, sheep, bridewealth (cattle, goats, sheep, money, drinks, labour, etc.) from money, drinks, labour, etc.) from the groom’s family to Bride’s the groom’s family to Bride’s family.family.

Dowry, as gift to the bride from Dowry, as gift to the bride from her own family, is virtually non-her own family, is virtually non-existent in African societies. existent in African societies.

MARRIAGEMARRIAGE

3. SIGNIFICANCE OF MARRIAGE 3. SIGNIFICANCE OF MARRIAGE AND HAVING CHILDRENAND HAVING CHILDREN

African societies generally African societies generally elevate the status of a married elevate the status of a married person with children above person with children above that of unmarried persons and that of unmarried persons and married persons without married persons without children.children.

c) COLLECTIVIST ETHOSc) COLLECTIVIST ETHOS

AFRICAN SOCIETIES ARE COLLECTIVIST AFRICAN SOCIETIES ARE COLLECTIVIST SOCIETIES:SOCIETIES: Community-focused:Community-focused:

A popular African proverb comes to mind here to express the A popular African proverb comes to mind here to express the African sense of community. It says: "Go the way that many people African sense of community. It says: "Go the way that many people go; if you go alone, you will have reason to lament"1. The African go; if you go alone, you will have reason to lament"1. The African idea of security and its value depends on personal identification idea of security and its value depends on personal identification with and within the community. Communalism in Africa is a system with and within the community. Communalism in Africa is a system that is both suprasensible and material in its terms of reference. that is both suprasensible and material in its terms of reference. Both are found in a society that is believed by the Africans to be Both are found in a society that is believed by the Africans to be originally "godmade" because it transcends the people who live in it originally "godmade" because it transcends the people who live in it now, and it is "Man-made" because it cannot be culturally now, and it is "Man-made" because it cannot be culturally understood independent of those who live in it now2. Therefore, understood independent of those who live in it now2. Therefore, the authentic African is known and identified in, by and through his the authentic African is known and identified in, by and through his community. The community is the custodian of the individual, hence community. The community is the custodian of the individual, hence he must go where the community goes he must go where the community goes (http://www.emeka.at/african_cultural_vaules.pdf).(http://www.emeka.at/african_cultural_vaules.pdf).

c) COLLECTIVIST ETHOSc) COLLECTIVIST ETHOS

Language, Proverbs and Community:Language, Proverbs and Community: For the African, if For the African, if an individual is not able to an individual is not able to

communicate with the native language, the communicate with the native language, the individual, ideologically, puts himself outside the individual, ideologically, puts himself outside the community. Speaking a language, does not, in community. Speaking a language, does not, in the African sense, depend on the peripheral the African sense, depend on the peripheral knowledge of the language. It depends on the knowledge of the language. It depends on the ability to express oneself adequately in the ability to express oneself adequately in the proverbs and idioms of the language community. proverbs and idioms of the language community. These proverbs, idioms, riddles are based and These proverbs, idioms, riddles are based and determined by the culture of the community determined by the culture of the community (http://www.emeka.at/african_cultural_vaules.pdf.)(http://www.emeka.at/african_cultural_vaules.pdf.)

c) COLLECTIVIST ETHOSc) COLLECTIVIST ETHOS

THE EXTENDED FAMILY:THE EXTENDED FAMILY: The extended family is the most The extended family is the most

prevalent family system in African prevalent family system in African countries/societies.countries/societies.

Marriage is a relationship Marriage is a relationship between two extended families between two extended families than just between a man and a than just between a man and a woman. woman.

c) COLLECTIVIST ETHOSc) COLLECTIVIST ETHOS

LOOSE PARENTAL POSSESSIVENESS LOOSE PARENTAL POSSESSIVENESS OF CHILDREN: OF CHILDREN:

In African societies children do not In African societies children do not belong to parents only, but also belong to parents only, but also belong to community of relatives. belong to community of relatives.

The kind of parental possessiveness The kind of parental possessiveness towards children that one finds in towards children that one finds in the Western world is very rare in the Western world is very rare in African countries/societies. African countries/societies.

d) RELATIONSHIPS

At the African grassroots, relationships take precedence over all other things.

Life in the African community is based on the Life in the African community is based on the philosophy of live-and-let-live. This principle is based philosophy of live-and-let-live. This principle is based on the concept of the ‘Clan vital’ and applies to a on the concept of the ‘Clan vital’ and applies to a concrete community...concrete community... Chieka lfemesia sees Humane Chieka lfemesia sees Humane Living among an African people as a concept which Living among an African people as a concept which is defined as “...a way of life emphatically centred is defined as “...a way of life emphatically centred upon human interests and values; a mode of living upon human interests and values; a mode of living evidently characterized by empathy, and by evidently characterized by empathy, and by consideration and compassion for human beings” consideration and compassion for human beings” (http://www.emeka.at/african_cultural_vaules.pdf)(http://www.emeka.at/african_cultural_vaules.pdf)

e) DEFERENCE TO OLD PEOPLEe) DEFERENCE TO OLD PEOPLE

Old people are respected for Old people are respected for their age and wisdom their age and wisdom presumed to come with age.presumed to come with age.

Young people usually don’t Young people usually don’t call older people by their call older people by their names but by kinship status.names but by kinship status.

f) SPIRITUALITYf) SPIRITUALITY

Africans have a deep sense of Africans have a deep sense of their connectivity with their kin their connectivity with their kin groups—ancestors, the living and groups—ancestors, the living and the unborn—the environment the unborn—the environment and the cosmos.and the cosmos.

Syncretism is deeply rooted in Syncretism is deeply rooted in sub-Saharan African sub-Saharan African communities.communities.

g) Sacredness of Lifeg) Sacredness of Life Furthermore, the sacredness associated with life goes to explain Furthermore, the sacredness associated with life goes to explain

the rigidity with which the Africans treat and regard sexual the rigidity with which the Africans treat and regard sexual intercourse and the sex organs. In fact sex taboos and the demand intercourse and the sex organs. In fact sex taboos and the demand for virginity before marriage stems from the fact that Africans for virginity before marriage stems from the fact that Africans believe that: “The blood of virginity is the symbol that life has been believe that: “The blood of virginity is the symbol that life has been preserved, that the spring of life has not already been flowing preserved, that the spring of life has not already been flowing wastefully, and that both the girl and her relatives have preserved wastefully, and that both the girl and her relatives have preserved the the sanctity of human reproduction”. sanctity of human reproduction”. Also, "The sanctity of human Also, "The sanctity of human reproduction" derives from the sanctity of life in the African reproduction" derives from the sanctity of life in the African concept. This idea of sanctity of life makes it an abomination for concept. This idea of sanctity of life makes it an abomination for anyone, under any circumstances to take his own life. Suicide was anyone, under any circumstances to take his own life. Suicide was never permitted. Punishment for it was such that the person was never permitted. Punishment for it was such that the person was not buried since his corpse was also believed to be abominable to not buried since his corpse was also believed to be abominable to mother earth. The Africans prize life above every other thing. The mother earth. The Africans prize life above every other thing. The Igbo saying: Nduka - life is supreme - is expressive of the African Igbo saying: Nduka - life is supreme - is expressive of the African regard for life. Any form of materialism which ultimately leads to regard for life. Any form of materialism which ultimately leads to the destruction of life is alien and destructive of the African culture the destruction of life is alien and destructive of the African culture and concept of human life and should therefore be avoided and concept of human life and should therefore be avoided ((http://www.emeka.at/african_cultural_vaules.pdf.) .http://www.emeka.at/african_cultural_vaules.pdf.) .

h) Hospitalityh) Hospitality The African sense of hospitality is one of the African The African sense of hospitality is one of the African

values that is still quite alive. The Africans easily values that is still quite alive. The Africans easily incorporate strangers and give them lands to settle incorporate strangers and give them lands to settle hoping that they would go one day, and the land would hoping that they would go one day, and the land would revert to the owner... Dr. Festus Okafor has summarised revert to the owner... Dr. Festus Okafor has summarised the African attitude to strangers thus: “In traditional the African attitude to strangers thus: “In traditional African culture, whenever there is food to be taken, African culture, whenever there is food to be taken, everyone present is invited to participate even if the food everyone present is invited to participate even if the food was prepared for far less number of people without was prepared for far less number of people without anticipating the arrival of visitors. It would be a height of anticipating the arrival of visitors. It would be a height of incredible bad manners for one to eat anything however incredible bad manners for one to eat anything however small, without sharing it with anyone else present, or at small, without sharing it with anyone else present, or at least expressing the intention to do so. (least expressing the intention to do so. (http://www.emeka.at/african_cultural_vaules.pdf) )

COLONIAL & POSTCOLONIAL DEEP COMMONALITIES

A) Youth Culture B) The Economy C) The State D) Disenfranchisement, Suffering,

Pain and Poverty E) Human Factor Decay

A) YOUTH CULTURE

The “Cheetah” generation is virtually westernized:

Westernized youth culture is growing in all countries of Africa.

B) THE ECONOMYB) THE ECONOMY

1. MERCANTILE CAPITALISM:1. MERCANTILE CAPITALISM: African countries engage in African countries engage in

buy and sell economic buy and sell economic activities at the expense of activities at the expense of manufacturing.manufacturing.

B) THE ECONOMYB) THE ECONOMY

2. PRIMARY SECTOR:2. PRIMARY SECTOR: A focus on agricultural and A focus on agricultural and

extractive industries at the extractive industries at the expense of manufacturing. expense of manufacturing.

B) THE ECONOMYB) THE ECONOMY

3. THE INFORMAL ECONOMY:3. THE INFORMAL ECONOMY: African economies have very large African economies have very large

informal sectors where a large informal sectors where a large percentage of the population engage percentage of the population engage in petty trading, crafts, fishing, small in petty trading, crafts, fishing, small scale trades and vocational activities, scale trades and vocational activities, etc., that are not captured by the etc., that are not captured by the taxation system. taxation system.

This sector is what really sustains This sector is what really sustains African societies.African societies.

B) THE ECONOMYB) THE ECONOMY

4. THE FORMAL SECTOR: This parasitic sector only

accumulates money and properties for the political and bureaucratic elite.

It is the battleground of the elites creating repression and political instability—circulation of the elite—in African countries.

C) THE STATEC) THE STATE

VAMPIRE STATES; FAILED VAMPIRE STATES; FAILED STATESSTATES

African countries are operated African countries are operated by state functionaries such as by state functionaries such as politicians and bureaucrats politicians and bureaucrats that convert state resources that convert state resources into personal wealth.into personal wealth.

D) Disenfranchisement, Suffering, Pain and D) Disenfranchisement, Suffering, Pain and Poverty.Poverty.

Beyond the racialized and superficial Beyond the racialized and superficial cultural diversities, the experiences cultural diversities, the experiences of slavery, colonization, of slavery, colonization, westernization, globalization, and the westernization, globalization, and the vampire/failed state have created for vampire/failed state have created for most Africans shared history and most Africans shared history and experiences of disenfranchisement, experiences of disenfranchisement, suffering, pain and poverty. suffering, pain and poverty.

E) HUMAN FACTOR DECAYE) HUMAN FACTOR DECAY HUMAN FACTOR DECAY: ABSENCE OF HUMAN FACTOR DECAY: ABSENCE OF

UBUNTUUBUNTU Most African elites, particularly Most African elites, particularly

politicians, bureaucrats, professionals, politicians, bureaucrats, professionals, and business tycoons, lack the mental, and business tycoons, lack the mental, emotional, moral, and spiritual emotional, moral, and spiritual connections to their countries and their connections to their countries and their communities. They are therefore communities. They are therefore bankrupt in relational accountability, bankrupt in relational accountability, responsibility, dedication, commitment, responsibility, dedication, commitment, caring, sharing, and selflessness, caring, sharing, and selflessness, beyond the extended family. beyond the extended family.

CONCLUSIONCONCLUSION Projects/programs and actions that focus on the Projects/programs and actions that focus on the

superficial diversities of Africa such as race, superficial diversities of Africa such as race, ethnicity, language, colonial history, political ethnicity, language, colonial history, political ideology, etc., weaken Africa and Africans, making ideology, etc., weaken Africa and Africans, making communities vulnerable to neo-colonial social communities vulnerable to neo-colonial social engineering. Thus preventing Africans to be engineering. Thus preventing Africans to be empowered to create their own capacities to empowered to create their own capacities to initiate and do their own development.initiate and do their own development.

A focus on the revival of deep commonalities—A focus on the revival of deep commonalities—UBUNTU philosophy and HFC of pre-colonial Africa UBUNTU philosophy and HFC of pre-colonial Africa would eliminate the superficial diversities and the would eliminate the superficial diversities and the colonial deep commonalities that works against colonial deep commonalities that works against Africa and most Africans.Africa and most Africans.

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