AFRICAN IDENTITY: A THOUGHT IN BRIEF
INTRODUCTION
There was a young boy called
Ebube. He was dark in complexion, slim in posture, average in height and had
somewhat appearance that can easily qualify him in several assessments as being
a handsome gentle man. Ebube has a twin brother Emeka who looks just almost
exactly as himself. For their unifying look, they have been classified as identical twins. While they were young,
they were separated by growth and circumstances of life. Emeka was taken to a
far away country where he went to learn the art of science. Ebube went to an
institution in one of the cities in their home country to undertake the art of
reasoning. Both of them grew just as they were; looking just the same. On one
occasion, Ebube after many years of becoming an authority in his profession was
invited teach a group of persons in a part of the world far from where Emeka
has always been during and after his learning. In that gathering was a man
known as Mr. Bruce and a lady Ms. Monica who were school mates of Emeka in the
years past. Before delivering his lecture in that assembly, his profile was
read where he was introduced as Ebube. In his lecture delivery, he displayed an
outstanding intellectual prowess which was adjudged by both school mates of
Emeka as characteristic of Emeka. His gestures, his speech manners, his
movements, his voicing, tones and intonation, his smiles and general delivery
patterns have no difference to say that he is not Emeka without huge and severe
doubts. Obviously, Emeka would not have done out of exactitude to this! This
occurrence provoked doubts, uncertainties, opinions about who the teacher
really is in Bruce and Monica. Like a mystery, it got them stunned. While Bruce
found sameness in almost all his features in outlook and expressions like
Monica, both of them kept ruminating on his personality as introduced by the
profile which was read to introduce him to his audience. They wondered what the
reality should be; is this Emeka or Ebube as presented to them? This is a
problem which confronts both Bruce and Monica. Even as it sounds like a fable
to you, it sounded worthlessly worse to me. But I could not go to bed without
thinking what this problem is and why it is important to know it. Our success
in solving this problem will never give me such joy as would ordinarily
catapult my emotions into jubilation by introducing this problem. This is to
state that the problem is worthy of appreciation for very many reasons
especially as we are confronted with the realities of wars and terrorism. If
you can wait a moment to ask a question, what would you ask? I will simply
request that you ask what this problem which stares Bruce and Monica and the
rest of humanity in the face is.
I had a cause to experience
massive death of people in the northern part of Nigeria. It was such a gory
sight. The deceased numbered many as to include children of varying ages,
destinies and sex, men of kinds in being and making, even women that are made
of forms. What a sight to behold. I kept watching with sore chagrin that I also
started wondering what could lead humans to take up arms to sniff-out life from
their kinds without a thought about the sacred right of inviolability of human
kind. A little of my emotions and a little of reasoning! Why? I managed to get
close to a certain woman within who seemed to have full knowledge of how it all
happened. I could not stop thinking within me that if I should ascertain how
and why it all happened, I should have been privileged with the tools to
decipher what the problem should be. Then I asked the woman; what really
happened? She quietly muttered that it was Boko-Haram. They invaded the village
in the dead of the night and killed as much indigenous people as could get to
their fierce and haughty sight. They slit the throat of little children, club to
numb guiltless infants, sliced foetus out of wombs, burnt mothers after raping
them in the presence of their children and husbands, humiliated men,
slaughtered and desecrated virgins, and destroyed dreams. The reason for their
action eluded this confessor (woman) and my worries continued. Far on the other
end of the atmosphere was a man who seemed to have seen a lot from age. His
hairs have been painted white by nature. The furs from which the hairs sprout
have witnessed times brewed with joy and sadness. The manner in which he sat on
his bamboo cushion and gazed sky-high reminded me of the imageries of the
Athenian Socrates according to history of western philosophy from the Greek
world. When I matched steps towards him I could feel a challenge to face in his
eyes that radiate as lightening. His mien speaks of boiling witty thoughts
awaiting expression. As I greeted in the traditional manner of the Africans, he
rammed his face into mine and emboldened it with helpless confusion. I
hurriedly asked the old man; why did this misfortune befall the land. Like a
thirsty furnace, he roared with torrents of passion gushing out of his words.
He said;
Rain has fallen upon our
community without notice and all even the cattle are drenched. Heroism has been
snatched away from men of valor and they are left so frail and ordinary. The
King has gone to the fire-woods and the kingdom is turned into flames. What
people call themselves has made us vegetables to be chopped apart without price
and the land is left to mourn.
Just as I turned off a huge
breath from my loins, his voice trembled with tender howls of uncertain gains;
My son, it is a war that
pretends to protect culture from cultures. Those who have embraced other
cultures have been seen by this group of killers as threat to the common
domestic culture of the land. They want to remain what they are and not to
change into other human lifestyles. They fight to keep save the values of their
fathers against which they suppose the western cultures have come to destroy.
At this point, he left me in
wet eyes and walked away. He took away the rest of the story but I assume he
was done. What is his story? This is to occupy the rest of us as we read ahead.
The problem is identity!
Turning the knob of either our
television or radio sets to let them function, we often hear; Africa/Africans.
More often than not, we perceive such other sounds as Israel or Israelis, Palestine
or Palestinians, India or Indians, Pakistan or Pakistanis, governments and
insurgents, Protestants and Catholics, whites and blacks, master and
slave, bourgeois or proletariat and the likes. These are all examples of identities
that have at various times and in some places been held up or glorified. This
may not mean much or make great sense to anybody at a cursory thinking. The
question is why and how should two or more things be grouped or lumped together
and are consequently regarded as one and the same thing at a time in human
consideration.
For an inter-group (e.g.,
racial, ethnic, or religious) conflict to occur, the opponents must have a
sense of collective identity about themselves and about their adversary, each
side believing the fight is between "us" and "them." Some
of those conflicts become intractable,
persisting destructively for a very long time, despite efforts to resolve them.
In some such conflicts, the antagonists seem to be fighting each other about
the identities that they hold about themselves and those they attribute to the
other side. Such conflicts are sometimes called identity-based conflicts and
regarded as particularly prone to becoming intractable.
It seems to assume a
mark of certainty, a posture of an axiom and a verisimilitude of truth to
assert that humans, in confrontation with circumstances and social formulations
that endear frustration, dehumanization, marginalization, subjugation, and the
like, scamper towards their self-defining archives. In their weal or woe, they
often-times stagger out with certain understanding of themselves. However, this
trend has severally influenced human and material development in societies –
whether good or bad. This can be said to be the case of Africa - her
intellectuals and political personages – of certain frame in time. No doubt,
any mention of any sort of idea that concerns identity of the collective self
of Africa causes a memory snap and recall of the cultural nationalists’
struggle in Africa. Although the nationalists’ spectrum in the purview of
African self-identity enjoys prominence, the pursuit pervades and permeates
several other aspects of African life such as politics economy, religion,
ontology, axiology and lots more. Manifestations of these are evident in such
strands as the Senghorian Negritude, Nkrumah’s Consciencism, Nyerere’s Ujaama,
Zikist Social Welfarism, and the African churches. In the field of academic
philosophy, African thinkers quested for African philosophy. According to this,
Robert Bernasconi avers;
Indeed,
it is in part the vehemence with which philosophers in the West like Hume, Kant
and Hegel dismissed the intellectual potential of Africans on racial grounds
that has led to the tendency for the discussion of African philosophy to be
preoccupied with the question of its possibility (Ethnicity, 572).
Whereas human
intellectuality curiously always craves for origin, and considering the fact
that this curiosity concerning the African collective self locates itself
within time, the path of this discourse will be to expose the historical
genesis of the call for self-definition in Africa. As well, this research
attempts to lay bare the factors that informed this awakening owing to our
opening proposition – that societies tend to define themselves in the face of
certain circumstances.
This rational investigation
will also make effort towards critical description of some individual
philosophers’ prescriptions on the appropriate way for Africans to be
self-aware. This, in other words, is to say that we shall undertake to consider
certain criticisms directed at different attempts to define the African
group-self. Nevertheless, the philosophical importance of this work is expected
to be borne by its poise to critically analyze and evaluate the conceptions of
the African self-identity. This is to be done with a mind to reflect the
critical task of philosophy while its constructive appurtenance is not
downplayed.
THE
NATURE OF IDENTITY AND RELATED CONCEPTS
Developing a sense of self is
an essential part of every individual becoming a mature person. Each person's
self-conception is a unique combination of numerous identifications;
identifications as broad as woman or
man, Christian or Muslim,
black or white, Africa or the West, or as narrow as being a member of
one particular family. Although self-identity may seem to coincide with a
particular human being, identities are actually much wider than that. They are
also collective - identities extend to countries and ethnic communities, so
that people feel injured when other persons sharing their identity are injured
or killed. Sometimes people are even willing to sacrifice their individual
lives to preserve their group identity. Palestinian suicide bombers are a
well-publicized example.
Before we further in
this discourse, it will be imperative to make clarification of certain terms
and concepts in use, especially, for purposes of distinctness and contextual
comprehension. This is so, since as a quest within analysis; a proper
understanding of the simplest constituents of the whole delivers purity of
comprehension and avoids us of instances of avoidable epistemic encumbrances
and logjam. The first question here is; what is identity?
Making an attempt
along the way to answering the foregoing question – to define identity –
Professor G.O. Ozumba posits that “identity simply means same-ness as
distinguished from similitude. Identity means exactly the same.” (Introduction,
25). The puzzle that will engage Ozumba in the definition, as he attempts
above, is the possibility of two things to be identical instead of a thing being
identical with itself.
In somewhat
intellectual witness to G.O. Ozumba in the above definition of identity,
Timothy Williamson submits;
Anything whatsoever has the
relation of identity to itself, and to nothing else. Things are identical if
they are one thing, not two. We can refute the claim that they are identical if
we can find a property of one which is not simultaneously a property of the
other. (Identity, Routledge).
The foregoing
exposes the wide nature of the concept of identity. It spreads from logic to mathematics
and from the philosophy of language to the realms of values and judgments.
Moreover, identity manifests in various other specifications as expressed by
Ijim Agbor thus;
Identity is inherent in all
levels of human organizations namely the family, the age grade, the community,
the ethnic group… Every human society has its own culture which is defined as
the totality of a people’s way of life. This culture entails certain qualities
and characteristics which are peculiar to each society. (Ethnic, 173).
While appreciating
its diverse spectra, our concern in this work centers on its social import to
the material and human development in African existential experience. In this
socio-philosophical inquiry, the aim is to locate that with which Africans have
built their collective identity. What is that particular underpinning which has
been so hallowed as making an African to be the same with the other – the
unifying factor. What common property is shared by Africans upon which their
unique self can be quantified or qualified, the substance of African collective
self-awareness.
Nevertheless, a
proper understanding of the concept of identity might be chimerical without a
complementary comprehension of the relative idea of self. The self has been
variously defined and it has also been placed to depict “person”. But the
concept of person itself is hydra-headed and might be defiant to simple
definition. Many conceptions of person will include moral person (the
individual), legal person (which incorporates property), religious person, social
person and the community (the collective or group person). The self within this
context depicts collectivity is therefore conceived in terms of collective
personality. In this regard, the consideration of the “Problem of Identity in
Human and Material Transformation of Africa” is the question of African
collective self-realization or self-identity across history.
PROBLEM OF IDENTITY:
AFRICAN HISTORICAL CAST
Certain settings are known as
shapers of collective identities: (1) internal factors within each group, (2)
relations with adversary groups, and (3) the social context of the groups'
interaction (Kriesberg, Constructive,
120).
The idea of identity
or self-definition in the history of African philosophy as can be found within
the development of Africa, all along, is best described as African response to
the West. This response, however, has its history. To cast this history
effectively, one must remind that in African interaction and intercourse with
the West, especially in respect of trade in the nineteenth century, Africa was
stripped of her pride and identity. In this relationship, colonialism became
the dominant and consequent reality, “the major cultural structures like
religion, language, morals, arts, etc., which are considered to be the locus of
value priorities and the ideal through which beings become themselves, were
destroyed (Ebijuwa, African, 146). Intellectual support to this fact abounds in
philosophical literature. Kwasi Wiredu bears witness to it when he inferred
that “because the colonialists and related personnel perceived African culture
as inferior in at least some important respect, colonialism included a
systematic program of de-Africanization (Companion, 1).
Substantiating the
foregoing claim regarding the Western destructive project on African identity,
Wiredu further argues;
From the very beginning of
the European occupation of Africa there was a clash between Western cultural
systems and African cultural systems. The missionaries for the most part
considered the natives as godless savages; consequently there was a deliberate
attempt to distort and where possible eradicate African customs – including
law, religion and communalism, and replace them with a europeanised form of the
Christian religion with its own worldview (Philosophy, 4-5).
This psychic
disruption led to the demoralization of many precolonial societies in Africa.
Societies that were generally pluralistic were suppressed and forced to accept
a completely alien culture (Green, 142). In this remind, communities were
divided, regrouped and discomfited along Western exploitative interests. To
this, Prince Isaac Preboye could only proclaim that the whole situation is like
giving a grown-up man a new identity (Core, 235).
Although there was severe
resistance from the native Africans, they were defeated in the end. The West
were persistent in their greed even as they were variously defeated in the
earliest part of their incursion. The Ashanti defeated the British under Sir Charles
MaCarty in 1821 while the Dahomey Kings defeated a number of French detachments
from 1492 till 1894 (Green, 141). When Africa finally fell, her values and
other constants of her identity were supplanted. Africa was left to search and
sniff for her identity, as was presented by Pieter Boele Van Hensbroek,
“preservation of indigenous political systems was replaced by a struggle to
attain national independence” (Nineteenth-Century, 88). Africa was conquered,
plundered, exploited, subjugated, imperialized and colonized. The relegation of
Africa to an inferior race, prelogical and people bereft of the ability for
analytic endeavor was to become the effect of the above. But the eventual
domination of the native Africans was cataclysmic and unsuspected as Hensbroek
puts it;
The 1860s and `70s
constituted an exceptional historical interlude in West Africa, because,
despite pervasive Western influence, no one considered the possibility of
colonial occupation. The political horizon appeared open, allowing for a
process of rapid indigenous modernization… several events suggested this
openness … in the Gold Coast the Fanti
Federation was established in 1870 (83).
There exist within
Africans, even of this precolonial time, the features of self-development. The
evidence is in their poise for self-modernization highlighted in the foregoing.
Unfortunately, this was cut short by actual imperialism and colonialization by
the West.
However, the
emergence of Western domination in the nineteenth century created a new situation;
it raised a new common agenda for reflection by African intellectuals. This can
be verily regarded as the birth of self-definition on the soil of Africa.
CONSIDERATIONS OF
IDENTITY PROBLEM IN AFRICA
At the wake of the
nineteenth century rape of the identity of the native people of Africa, and as
more and more Africans were further developing their instrumentalities for
constructive thought, they were no longer to remain the victims of cultural and
academic imperialism. This reality is pictured in the loud thinking of Wiredu
that “a principal driving force in postcolonial African philosophy has been a
quest for self definition.” (Companion, 1). Many African scholars made
tremendous contributions to the literature of this pursuit. However the limited
space, we will consider a few of them.
Among such minds
that quested for African identity in the earliest period was Edward Wilmot
Blyden. He held the view, according to Robert W. July, that every race is a
natural unit, having its own “home” continent, character, and mission. As a
result, he is often considered the precursor of Negritude and the idea of
anti-racist racism in the twentieth century (Nineteenth-Century, 80-84). In
further crave to give grounds for his zeal for the Africans to be allowed their
right to develop along their own identity and proclamation of sanctity of
races, Blyden continued;
Each race is endowed with
talents, and watchful to the last degree is the great creator over the
individuality, the freedom and independence of each. In the music of the
universe, each shall give a different sound, but necessary to the grand
symphony. There are several sounds not yet brought out, and the feeblest of all
is that hitherto produced by the Negro; but only he can furnish it. And when he
furnishes it in its fullness and perfection, it will be welcomed with delight
by the world (Africa, 81).
Blyden here vents
his mind on the inviolability of races and the importance of their right to
self-growth. But he has a lot more to say to Africans thus; “Be yourself…if you
surrender your personality, you have nothing left to give the world,” and “the
African must advance by methods of his own. He must possess a power distinct
from the European.” (Hensbroek, 81).
It was acclaimed
that the most comprehensive and tightly argued expression of this
self-conscious African “Mid-Victorian Optimism” is found in the work of James
Africanus Beale Horton. According to this it was said that whether it concerns
race, cultural excellence, the capitalist spirit, education, or politics, he
defended a thoroughly universalist position, arguing that Africans are capable
of measuring up to the highest standards of achievement. Son of “recaptive”
parents in the village of Gloucester in Sierra Leone, James Horton, contrary to
his contemporaries who appealed to religion and the like, in their arguments
against scientific racism, attacked the biological premises of racists. As a
medical doctor, he was able to portray the measure of negligibility of
biological differences between races. In his highly informed arguments, the
superiority of the West on biological grounds was invalidated. It therefore
became an incontrovertible logical inference that the difference arises
entirely from influences of external circumstances.
In the Gold Coast,
the pursuit assumed a different dimension. Here there is a record of vivid
betrayal of armistice. The intrusion of the West was a clear instance of such.
This derives from the fact that there was a defined and drawn agreement in
terms of relationship between the people of this region and the eventual
colonialists. This is divulged by Hensbroek as follows;
In the Gold Coast, this development
was somewhat more complicated than elsewhere (except Senegal), because the
relationship between the African rulers in the region and the British was laid
down in agreements, in particular in the bond of 1844. The British encroachment
on indigenous power was, in fact, a direct violation of these agreements
(Nineteenth-Century, 86).
John Mensah Sarbah
and Joseph Casely Hayford were prominent in this particular quest to assert the
African identity. In their most radical main, Sarbah and Hayford maintained
that there is no contradiction between tradition and modernization. In their
arguments, African traditions are perfectly able to adjust in their own way to
modern times, if only they are given the chance. They were of the view that the
key problem was a political one – namely that the fair chance of “working out
our own salvation as a people” was denied them (ibid, 87).
Another phase of the
African search for her identity is the nationalist era. Under this period we
recorded high level of agitation for an African unique self. In Senegal Leopold
Sedar Senghor was affirming an ontological uniqueness of the African using his
negritude as a vehicle. In the Gold Coast (the present day Ghana), Kwame
Nkrumah expressed the zeal to a return to African distinctive political economy
known as Consciencism. This is also what, in Tanzania, Julius Nyerere was
pursuing with the concept of Ujaama. In Nigeria, Dr. Nnamdi Azikiwe was seeking
social welfarism.
There were many
others that ranked prominent in this pursuit of African identity. What might
seem surprising to our reader here is that this quest persists and has endured
till the present.
CRITICAL
CONSIDERATIONS
Some African
intellectuals have come up with ideas that can be seen as critique of the
positions for self-definition in Africa. For this class of scholars, it is no
longer important for Africans to rest on their oars and simply tell stories of
how we leaved before the colonialists came on us. Essentially, most of the
criticisms were directed against cultural nationalism and its attachments. In
this criticism of negritude, Prof. Wole Soyinka addressed it with a kind of
symbolism. According to him, it is no more fashionable or reasonable for the
tiger to continue the expression of its tigerness, for it needs to clamp ahead
on its prey. For him in this thinking, negritude only puts Africa on the
defensive. This is to say that Africans should go ahead with their lives
ignoring the old days of colonialism and its influences.
Another class of
African identity seekers has been criticized. These are, precisely, African
scholars, in the purview of religious studies and philosophy, whose ambitions
are to systematize African traditional conceptions and worldviews in order to
defend African cultures and traditions from the disdain of Europeans. One of
such classic work in this category is J.S. Mbiti’s “African Religions and
Philosophy”. Against this background, Oladipo opines that “the challenge of
self-definition cannot be met through a programme of cultural nationalism which
postulates a unique African world outlook or personality. Nor can it be met
through a desire to show the Europeans what we are (before colonization)”
(Oladipo, Philosophy, 80).
Kwasi Wiredu’s
criticism is reminiscent of his Ghanaian patrons – Sarhah and Hayfold – as
considered above. For them, rather than affirming a general African identity as
being different from the European, they wanted to portray the vitality of
specific Fanti and Ashanti traditions as a basis of organizing social and
political life on the coast. In his particularity, the models of cultural
renewal rejected by Wiredu assume that Africans constitute “a species apart”
from other human beings, in terms of their cultural identity and the
environment in which it has taken shape. They thus, perhaps unwittingly, reduce
the problem of post-colonial self-definition in Africa to one of race (Oladipo,
Philosophy, 80). In his position, Wiredu sees nothing as distinctively African
in what has been so advertised as a unique African life such as “the references
to gods and all sorts of spirits in traditional African explanation of things”.
(Wiredu, Philosophy, 38). This, for him, is found in the history of other
societies at one time or the other when explanations were made on the agency of
spirits.
In their
conclusions, Oladipo and Wiredu agitated for cultural synthesis which will be
“a product of the interplay between traditional modes of life and thought,
Christian and Islamic customs and ideas along with the impact of modern
science, technology and industrialization” (Wiredu, African, 35). They request
that we maintain two mutually supportive face; one examining the past with a
view to discovering aspects of it that are useful for contemporary existence
and preserving our identity: the other observing the present and contemplating
the future with a view to appropriating whatever is the best in the scientific and
intellectual resources of human kind for modern living (Oladipo, Issue, 70-71).
CONCLUSION
This research can be
viewed as the search into the history of Afrocentric consciousness. It makes an
inquiry into the nature of African problem of identity within considerable time
lapse. How has the African mind reacted to the question of whom we are, their
rejection of imposed cultural servitude, and the need to recreate herself with
certain vital devices from her cultural bulwark.
The arguments have
raged across centuries. While others have proposed certain move in a specific
manner to understand the reality of African self, some contemporary scholars
are of the view to make a synthesis. Good as it may sound, this work requests
to disagree with the seeming convention – the middle way. In their reaction,
most African scholars are asking that for contemporary Africa to find its
footing in the globalized existence, it has to embrace the results of many
years of westernization – science and technology. This paper digresses from
here. But it also agrees with the earliest works in their recognition of the
present challenges of Africa.
Our point of
disagreement is predicated on the fact that Africa cannot wholly embrace the
current day science without losing its identity. If Africa must regain her
identity, it must trace back to her history and develop her languages,
rediscover her values and confront her contemporary challenges with them as her
tool.
The foregoing
standpoint will further be substantiated when we consider the end where science
and technology is taking to the world to. It is so obvious that the world is in
dire need of an alternative world-view, a possible new value system and a
saving knowledge. Science and technology has taken the intellectual race so hasty
that it has no more option than an imminent doom. Science has obliterated
values, de-emphasized metaphysics, confused language, enfeebled truth and is
heading towards epistemic catastrophe.
The position of this
work is the grand ideological option of modernization-from-indigenous-roots.
This is accorded with a conception of the vitality of the indigenous tradition
upon which African life and, by inference, the global hope can be situated.
This reminds us of the assertion of Blyden that there are several sounds not
yet brought out.
We must not fail to
remember that civilizations rise and fall; the once flourishing civilization
can easily degenerated into a semi-barbarous one, and those who have lived in
utter barbarism, after a lapse of time, may become the upstanding one.
Hensbroek wrote that “at a time of the Romans Britain was in a state of
hopeless barbarism, yet now it is the cream of civilization”. He further
stressed that “Horton quoted Cicero: The ancient Britons went about scantly
clothed; they painted their bodies in fantastic fashions, offered up human
victims to uncouth idols, and lived in hollow trees and rude habitation”. He
continued that “Atticus advised a friend ‘not to buy slaves from Britain on
account of the stupidity and their inaptitude to learn music and other
accomplishments” (Nineteenth-Century, 84).
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