NOTES: BAC AFRICAN PHILOSOPHY AND THOUGHT

Conceptual analysis

Africa- is a product of many languages for example Afr- Hebrew sound and –Ica – Latin hence Aprica
means land of sunshine. Africa is the land of sunshine.

Philosophy- its etymology comes from two Greek terms, Philo – Love and Sophia – Wisdom.
Philosophy is the love of wisdom. Philosophy has many definitions, for example, Philosophy can be
defined as : an expression of a people’s worldview; critical thinking and reasoning in all spheres of
life; questioning issues; a way of life; critical interpretation, analysis and evaluation of issues;
Ramose (1999) notes that Philosophy is the struggle for reason; and Philips stresses that Philosophy
is like a pencil sharpener that sharpens the mind.

Philosophy has four basic branches: 1. Logic- an art and science of identifying correct reasoning from
wrong reasoning, it deals with arguments; 2. Epistemology- deals with theories of knowledge;
3.Metaphysics- deals with reality, existence hence it is the study of reality, issues like religion, life
and God are metaphysical because they are beyond the material world; 4. Ethics – the study of
morality and morality is about the good and the bad.

African Philosophy is:

The critical interpretation, analysis and evaluation of African issues, for example, culture, religion,
politics, corruption, morality, diseases, business and development in Africa. Note an issue in
Philosophy is a problem, therefore everything is a problem, I am a problem and you are also a
problem as well as COVID-19 in need of critical interpretation, analysis and evaluation.

An expression of the African worldview; quest for African knowledge; the struggle for reason;
questioning African issues in all spheres of life; and critical thinking and reasoning about Africa.
Ramose(1999, 2002, 2010) posits African Philosophy is the struggle for reason.

Thought- is a body of ideas, ideologies and values.

Why African Philosophy and Thought? Reasons/Rationale/Justification/Value

A people without a philosophy is not a people- philosophy represents one’s rationality, ability to
think and reason say as an accountant, lawyer, farmer, husband, house wife, planner, human
resources officer, psychologist, governor, sociologist, economist, logistics officer, ICT officer and so
forth. Without a philosophy one becomes a fool, stupid and nonsense.

It fights for the respect for African human dignity, African identity, African emancipation, African
freedom, African independence and the Afriacan-ness of an African in all spheres of life inside and
outside Africa.

It attacks misconceptions about Africa by other races in the world especially the Western and some
Asian interpretation of Africans. For example, the two Germany philosophers Kant and Hegel share
the view that an adult African is placed between a wild beast and a European baby in terms of
his/her thinking and reasoning. Kant who existed from 1724 – 1804 during his first contact with a
black man lamented that, the man was black from top to bottom an indication that whatever he said

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was stupid and nonsense. African Philosophy attempts to demystify such negative labels/stereotypes
about Africans which are affecting the whole continent’s perception today in the international world
where UN, IMF and the World Bank first world ideologies dominate the whole world. Hence, there
are many reasons for African Philosophy and Thought for an African and the continent at large.

The Four Basic Trends of African Philosophy

1. Ethnophilosophy – deals with ethnic philosophies in as far as language, culture, religion,

politics, rituals/rites, and the general African traditional belief practices across ethnic groups
in different African countries. It spells out a people/society’s worldview influencing
individuals and group life expectations and behaviour patterns regardless of one’s
professional level.
2. Sage Philosophy – founded by a Kenyan Professor Henry Odera Oruka now late. A sage is any
wise man or woman found in the community as silos of African knowledge and wisdoms.
There are two types of sages, that is, a Common Sage and a Philosophical Sage. A common
sage has the ability to narrate, remember past events and engage in folklore whilst a
philosophical sage goes beyond by engaging in philosophical arguments/discourse.
Therefore, in each family and at work there are sages who act as silos of knowledge about
the community as well as the business entity.
3. Nationalist Ideological Political Philosophy- it a product of African nationalists fighting for
African liberation and freedom. It is radical in nature because it was/is/will continue fighting
against strong political ideologies such as colonialism, neo-colonialism and imperialism. In
order to understand this philosophy better you research on some African Nationalist icons
like: Nkrumah K. of Ghana’s African Consciencism; Nyerere J.K. of Tanzania’s African
Socialism concepts of Uhuru- Independence and Freedom, Ujamaa- Familihood and
cooperation; and Umoja- One-ness/Unity for Tanzania and the whole of Africa to succeed in
all spheres of life or across Africa’s cosmology; Machel S. of Mozambique’s Marxist Scientific
Socialism; and Mandela N. of South Africa’s African Renaissance- a reclamation nationalist
philosophy project; Kaunda K. of Zambia’s African Humanism- One Zambia One Nation and
so forth.
4. Professional Philosophy – Philosophy that is taught in schools, colleges, universities and is
written in text about Africa and beyond. It is written by both Africans and non Africans so
our duty is to critically interpret, analyse and evaluate supporting statements about Africa as
well as challenging all misconceptions about Africa, for instance Kant and Hegel’s
interpretation of Africa alluded above.

UBUNTU AS AN EXPRESSION OF AFRICAN PHILOSOPHY AND THOUGHT (Ramose, M.B. 1999)

Ubuntu originates from the Nguni language of South Africa as well as IsiZulu. Ubuntu refers to many
things depending on the situation at hand, in other words it is contextually used. For Mandela and
Tutu (2004) Ubuntu refers to our behaviour, humanity, morality, cooperation, generosity, kindness,
empathy, responsibility and justice. Ramose, the guru in Ubuntu Philosophy also shares the same
sentiments echoed by Mandela and Tutu. Samkange and Samkange(1980) use the term Hunhuism in
addressing the need to respect African values stressing that the human species is one but science
especially biology divides us on the basis of the skin colour. Ramose (1999) notes that a human being
in Africa is understood in three parts that is, 1.The Living Dead- ancestors and spirit mediums; 2. The

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Living – ourselves who should take care of the young and aged as well as appeasing the Living Dead
through ritual ceremonies so that they do not punish us; and 3. The Yet-to-be Born – each African
should make sure that the yet to be born is born for societal continuity. Ubuntu is expressed through
the three stages by any African who is worth to be called an African regardless of one’s stature in the
society.

Ramose (1999) also notes that Africans are identified through religion, language and the world of
spirituality that they highly respected. In the same vein, Mbiti (1989) avers that Africans relate to
each other under the influence of proverbs such as, ‘ I am because we are, since we are therefore I
am.’ Ask yourself whether you are driven by the spirit of ubuntu at college, university, home,
workplace, when recruiting workers or even when attempting to get food at a wedding, funeral, rally
and so on regardless of one’s professional status.

Globalisation, for Ramose(1999;2002) is against the letters and spirit of ubuntu because human souls
are marketed for profit, for example, human trafficking, drug abuse, killing other persons to boost
business and the Chitungwiza Kuwait saga. Hence, Ramose observes that even the Christian God is
gradually being replaced by the god-money. Check the hehaviour of tricksters in the church, at work,
corruption in the business fraternity in Africa Zimbabwe included – COVID-19 donations and NGOs
games in all facets of life kkkk. Note, for more detail on Ubuntu please refer to the book chapter on
Ubuntu a philosophical reflection and any other sources.

NYERERE, J.K. AFRICAN SOCIALISM

Julius Mwalimu Kambarage Nyerere the first President of Tanzania used African Socialism as a
philosophy for Tanzania and the whole of Africa. Nyerere published books in 1968, 1971, 2011
driven by his socialist principles. For Nyerere (1968) Socialism is a change of attitude from the
colonial mentality to the post colonial mentality in terms of its practices in the community. African
Socialism is based on key principles such as self reliance, hard work, Uhuru, Umoja, Ujamaa as well
as issues of the respect for local languages, culture, history and our African values.

A self reliant individual is one who does not depend on others in terms of food, shelter and clothing.
Hence, each African country should be self reliant whereby the education system instils practical
skills for life after school. Hard work is a virtue for any African, Nyerere (1968:5) notes in a Kiswahili
proverb that, “Mgeni siku mbili; siku yatatu mpejembe!”, in English, ‘Treat your guest as a guest for
two days; on the third day give him a hoe’. An Africa is expected to work hard cooperating with
others in different facets of life. Nyerere is against lazy people because they are regarded as thieves
stealing from other people’s sweat.

Furthermore, education should not produce human beings who behave like community social
robots. In other words, education should produce innovative, creative and critical minds for the good
of the community – self reliant people where theory and practice merge into praxis. Constructive
criticism is cherished by Nyerere. In a bid to thwart racism, Nyerere established the Multiracial
Education Policy in order for all regardless of race, creed and religion to live together in harmony in a
socialist Africa.

Nyerere engaged in the Curriculum Review in order to include practical subjects such as Agriculture
and others for learners to acquire practical skills for life after school – Education for Self-reliance for

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the development of the community and Africa as a continent. Hence, Nyerere emphasises the need
for each school especially secondary to have a farm for learners to learn practical skills. In this
respect, mission schools are usually built where there is a farm for purposes of self reliance in terms
of checken, eggs, beef, milk and mealie meal. Thus the realisation of the African Socialism
underpinned by the aphorism, ‘Mgeni siki mbili; siku yatatu mpejembe!’ kkkkk. Ujamaa- cooperation
and familihood; Umoja- Unity/Oneness; Uhuru- Independence and Freedom, hence, African
Socialism values/principles in praxis/practice kkkkk.

In short, Nyerere’s African Socialism influenced many countries socially, economically and politically
in an attempt to attain self sustenance.

UBUNTU VS GLOBALISATION

Globalisation is viewed as the one village hypothesis where there is the shrinkage of national and
international boundaries into one. The thrust of this section is on the interaction between
globalisation and African morality/ African values, that is, the negative and positive effects as has
been partly highlighted above by Ramose’s Ubuntu Philosophy.

Negative Effects of Globalisation to African Values/Morality

Globalisation causes:

Cultural decay, moral decay, cyber theft, spread of homosexuality, global diseases such as AIDS and
COVID-19, GMOs with side effects threatening human life, human trafficking, drug abuse and all
forms of cyber bullying….

Positive Effects of Globalisation to African Morality/Values

Globalisation causes:

Cultural exchange, Knowledge exchange, Improved health delivery system, Easy of Communication
for instance the use of virtual meetings under COVID-19 pandemic.

Overall, globalisation and Ubuntu provides a catch 22 situation in the world.

UBUNTU IN BUSINESS

The principal focus of this section is to find out whether business is being done ethically right or not
including the issue of Good Corporate Governance. Many scholars hold different views about the
involment of ethics/ubuntu in the business dod-eat-dog world.

De George (2006) avers that ethics and morality are like oil and grease between business and the
community. Ethics/morality/ubuntu reduce friction between the business organisation and
customers. Is it the case in today’s world? Carr A. Z. notes that, ‘If you are interested in
morality/ethics you better go to church’. Kkkkk. Truman H. reiterates that, ‘Business is like a game of
poker, if you can’t stand the heat you better get out of the kitchen’. Business is driven by the survival
of the fittest’. However, King III of 2009 states that, ‘Good Corporate Governance should be based on
the principles of Ubuntu’. In a nutshell, principles of Ubuntu in business practising good corporate
governance are summed up by the acronym RAFTI – Responsibility, Accountability, Fairness,

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Transparency and Integrity. Hence, if the Government, private entities and NGOS engage in
corruption in its variant forms including kickbacks and bribery, it is a clear threshold of the lack of
Ubuntu/Ethics. Use of practical examples is important!!!

NB: For more information on Ubuntu in business please google: Business nakedness…

AFRICA’S POST-COLONIAL CHALLENGE

This section focuses on various post-colonial challenges in Africa hence, it is political in nature.

1. Politics and Governance – African countries and those beyond are haunted by challenges in
politics such as internal conflict, external interference, civil wars and autocracy. In politics
what is important is to attain power. Power is the scarcest resource if one wants to get
control over the people/execute power over the people that is, politics. Politics is attaining
your goal by any means necessary. One of the crudest definitions of Politics is the scientific
management of human beings in a state of confusion. For a political gaffer, confusion may
be an opportunity whilst to non political gaffers it removes them from office. The
Machiavellian political style should enable the leader to behave like the Hare- cunning and
the Fox/Wolf- fear in order to remain in power. Machiavelli, N. Italian political philosopher
published a text book titled: The Prince.
2. African Democracy vs Western Democracy – there is an ideological clash between African
Democracy driven by communitarian values and Western Democracy propelled by Liberalist
values. Democracy is a problem on its own because there are many forms of democracy in
the world hence, it is relative. Democracy etymologically comes from Demo- meaning
people and Cracy- meaning rule by an office. In this view, democracy is the rule by the
people for the people; but how, when and why depends on the people. African countries are
forced to follow Western forms of democratic principles of which some of them are against
our African values, culture, religion and morality. Democracy is not one but many: i)
Representative Democracy- an elected member represents the people in the House of
Assembly/Parliament; ii) Majoritarian Democracy- rule by the majority and is closely related
to African Democracy based on Communitarianism; iii) Constitutional Democracy- rule by
the Constitution. A constitution is a supreme legal document for a country/the land. It
should be clear on terms of office, when to go for general elections, appointment of
commissioners and judges and so forth. No one should change the terms of office without
consulting the Demo/People through a Referandum; Iv) Elitist Democracy- rule by the
educated, the elite. People will have agreed to be ruled by the people who have spend more
time in academic libraries, however, it is quite debatable; and Hybrid Democracy- it is
difficult for any country to practise one form of democracy, hence more than one is a reality
– Hybrid Democracy.
3. People’s Rights vs Human Rights – the issue of rights is debatable in the world. The challenge
is on the clash of ideologies just like the clash between African Democracy and Western
Democracy. It is important to note that a Human Right is a special entitlement given to a
human being and is protected by the law. Democracies in the world are measured on the
practise of Human Rights. In Africa, the then OAU now AU established The People’s Rights
Charter and Human Rights Charter in 1981 and acceded in 1986 in order to deal with the

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 issue of Rights from both an African value system and a globalised more Western value
system although it possess certain interpretation challenges.
4. PAN AFRICANISM – is an expression of the spirit of African nationalism, freedom, identity,
independence, emancipation, patriotism, and African human dignity. Pan Africanism fights
against all forms of colonialism, neo-colonialism and imperialism just like what is covered on
Why African Philosophy above. Biko cited in Coetzee and Roux (2003) posits that Culture is
the composite answer to all our problems. If the modern system has failed, please let us go
back to our culture and get a solution in many situations we come by. In addition, diasporan
Pan Africanists like De Bois, Appiah, Asante respect Pan African principles as the solution to
all African proples. Asante and Abary (1996) note,’ Let us go back to SANGOFA’. The Sangofa
hypothesis is about going back to the roots- our African culture for solutions. Hence, if you
have any problem that the modern world is failing to solve whether at home, family,
workplace, politics, economy, at school please trace your way to your culture – Go Back to
SANGOFA – The SANGOFA hypothesis.

Ladies and Gentlemen had it not been the COVID-19 pandemic, we should have met face to face
dealing with our African issues philosophically.

Notes compiled by Mr J. Mukusha 0773904521 Address: Great Zimbabwe University C/O Mr J.

Mukusha Department of Philosophy and Religious Studies Box 1235 Masvingo. Email:
[email protected] or [email protected]

GOOD LUCK!!!