Identity Crisis In African Philosophy: A
Philosophical Study Of Nkrumah’s Consciencism
CHAPTER ONE
INTRODUCTION
- Background to
the Study
Philosophy generally reflects the socio-political
situation of its time and place. Socio-political situations generally raise
many questions in the minds of people and thus give rise to reflection and
philosophizing. Hence, there is always a close connection between the
socio-political situation of a place at a given time and the philosophy of that
place at that particular period. Contemporary African philosophy is
predominantly a political philosophy and this reflects the socio-political
situation from which it arose. The socio-political situation of contemporary
Africa raised questions in the minds of African thinkers and prompted them to
focus their thoughts on political issues.
Since the middle of 20th century, African scholars
have been battling with rediscovery of African identity after the devastating
effect of European slavery and colonization. Most of the scholars argue that
European slavery and colonialism devastated African psyche, rubbished her
culture and values, and left her empty of any coherent world view of reality.
The travails and backwardness of Africa in social, economic, and political
development have been blamed on European colonialism and neo-colonialism.
Fifty-five years after most African nations have become politically
independent; many African scholars still blame the Western world for the
backwardness of the continent. The situation is worrisome when we consider that
other continents that were colonized like Africa are picking their pieces and
advancing their development.
The question that agitates the mind here is; why is
it that Africa cannot rise above her experience of European invasion and
actualize herself? Man is always confronted with challenges and what
distinguishes a people is how they are able to manage and overcome their
challenges. It is the opinion of this essay that part of the problems of
African underdevelopment is the Africa psychological complacency necessitated
by abundant resources and environmental friendliness that sustains life at
minimal stress. The search for African identity should not just focus on the
past culture and achievements of the continent but also on the contemporary
prowess of the continent that can propel her to overcome this psychological
complacency and work towards greater heights in achievements that will attract
the attention of the world. It is of age that Africans should stop lamenting
the evils of European invasion and continual manipulation of the continent and
confront the challenges the contemporary world order has in stock for her. The
continent cannot develop on the terms of sympathy from other continents but on
the strength of authentic and realistic confrontation of her challenges with
the intention of overcoming them by herself and defining her existence in the
world affairs.
During the 19th century, the scramble for
territories by European powers took a new turn as they began to make significant
advances to tropical Africa. By 1913, European powers had divided the African
continent into miserable groups that showed little or no regard for ethnic and
linguistic boundaries. This opened the African version of colonialism. The
human and natural resources of Africa were exploited, independent African
communities lost their political liberty, and Africa suffered a crisis of
self-confidence, creating a lasting sense of inferiority and subjugation that
builds a barrier to growth and innovation. In the face of these exploitative
and ideological devaluation of the black race, emerged an interesting package
to the development of African political ideology.
Many Africans began the search for an ideological
project of self-affirmation and assertive cultural nationalism. Among these
were Nnamdi Azikiwe, the pilot of Nigerian independence, Leopold Senghor,
appraised as an apostle of negritude, Kwame Nkrumah, a radical nationalist and
a proponent of Pan-Africanism, Obafemi Awolowo, a socialist oriented nationalist,
Julius Nyerere, the father of Ujamaa Socialism, Edward Wilmot Blyden and his
African Personality, Kenneth Kaunda and his African Humanism, Frantz Fanon and
his Violent resistance, Tom Mboya and his African socialism and the challenge
to nationhood. The focus of this thesis is to highlight and analyze Kwame
Nkrumah’s political ideology in his work Consciencism,
how it addresses the problems of African independence and the global solution
to Africa’s problems through a unified effort in Pan-Africanism using his work
titled Consciencism: Philosophy and
Ideology for Decolonization, published in 1964 and re-published in 1979.
- 1.2
Statement of the
Problem
The Euro-colonial attack on the African continent
was the main event that separated the African from his traditional past. Not
only did colonialism put a stop to gradual African cultural growth, there was
also the tendency of the colonial agents to wipe out the past, especially with
regards to language, and religion on economic and political grounds. In some
cases, the colonial agents transferred what was too valuable to be destroyed to
the safety of the colonizing lands. Thus, the African, in addition to losing
his political independence, also lost his myths, folktales, legends, language,
culture and religion to foreign ones.
Hence, by the beginning of the 20th
century A.D, the face of Africa had undergone a noticeable change. The change
was brought about by years of trans-Atlantic slave trade, the transportation of
human cargo to the Americas and to Europe and series of wars of colonial
subjugation, which destroyed the African will and effective cultural presence
and enthroned new political and religious creeds that will gradually try to
replace the old. The African has in effect become divided in an unusual and
negative way. She has become one who has to pay a double allegiance to at least
two masters at the same time. She cannot eradicate her African past, and she
cannot just view the colonial presence without concern. This brought about a
confused identity among the Africans both within and in diaspora.
What is the relationship between reality and
colonialism? What are the springs of colonialism? Is it a good or is it a
necessary evil? Is colonialism a universal human problem? How must philosophy
come to terms with the African traditional heritage and the colonial heritage?
What new personality ought to emerge as a product of the various cultural
heritage of the African? This shows that
with the ailment of the mind, the body is affected. When the inner self is
disillusioned then the outer self is nothing but disorder and confusion. And
this is the case with Africa. Since her contact with the Europeans, Africa has
been psychologically traumatized in every way. And the effect has manifested
physically and also mentally. This is a clear indication of what Nkrumah’s Consciencism
portrays. It is in attacking this question that one will notice that the
identity crisis has been a deep rooted syndrome on the African mind. Nkrumah’s Consciencism is a theory about transforming
independent Africa. The main problem about this transformation of independent
African countries is how to make Africa’s basic or traditional social heritage
to prevail notwithstanding the various cultural currents that have been
introduced into Africa from foreign countries. Hence, the thrust of Consciencism is socio-political. The
question of which we are concerned in this essay is this: How can African
societies use their identity to develop? Can it construct progress without a
vision of its past, or can it link its future development with its historical
tradition? Such a question requires the adoption of certain ideologies that are
grounded on the culture of the people.
1.3 Purpose of the
Study
It has been an undertaking of philosophy to give meaning
to human existence. Since it is philosophical mission to give meaning to human
existence, it is my estimation that it is appropriate to look into the issue of
crisis of identity and ideology in Nkrumah’s Consciencism. It is
appropriate to note that the acknowledgment of African identity is necessary
because of its vast contact and involvement with Europe. However, it is my view
to look at why there is crisis of identity in African philosophy and culture
analyzing Nkrumah’s Consciencism. Kwame Nkrumah’s mission in the world
was to dismantle colonialism in Africa and restore the lost African identity. His vision was the
restoration of the dignity that was lost as a result of slavery and colonialism
to enable the African to function freely in the coming unified world society as
an equal player and partner. Kwame Nkrumah was keenly aware that the problem of
humanity would not be fully addressed if the problem of Africa was not
addressed, and he made it his mission to do that. In this crusade, Kwame Nkrumah
was not alone, for others also recognized the urgent need to address the
problem of Africa. However, it is my view to look at why there is crisis of
identity in African philosophy analyzing Nkrumah’s Consciencism, and to
prove that African of today is and should be a hybrid and thus does not
advocate for a return to a pristine existence.
1.4 Scope of the
Study
It is pertinent to note that the crunch of identity
is common basic issue in contemporary African society. It ranges from the
disappearance of authentic African cultural heritage, to the rational
disparagement of Africa, then to the physical dehumanization of Africa and
finally to the psychologically devastated Africa. It is this psychologically
distressed Africa that is our concern in this thesis. This work exposes the
causes of this crisis, the effect and its victim as the contemporary African
society. Since our concern in this thesis is the analysis of Nkrumah’s ideology
and the crisis of identity in Africa, it is my view to examine Nkrumah’s Consciencism
to showcase the inherent crisis in his theory. Again to prove what
necessitated his work and the influence of Marxism on him. With this in mind,
our thesis should base on exposing Nkrumah’s philosophy of Consciencism and his
effort to lay a foundation for decolonization of Africa. Then to give a clue of
what one is to consider in identifying the African personality. The range of
this work shall be library research and internet resources.
1.5 Significance
of the Study
When one places Nkrumah’s Consciencism in the
context of unforeseen circumstances in present-day African society, one easily
identifies the root cause of identity crisis in Africa. And this is why Nkrumah
maintains that it is only through revolution that Africa can be totally free to
mind its own destiny and regain its lost culture and life. Thus, Kwame
Nkrumah’s Consciencism: Philosophy and Ideology for Decolonization, was
geared towards decolonization of Africa in order that there will be a harmony
that will aid Africans and its influences from abroad. This adds confidently to
our field of study because, it will help to explore, expose, analyze,
criticize, and redefine the ideologies and the identity crisis intrinsic in
Nkrumah’s work and accepts its valuable needs for the mastery of her own
identity. What Africa needs is a good knowledge of taking cognizance of its
past and the present in order to foresee how the future will be like? This
shows why African philosophers should be able to provide the better steps
towards achieving this goal. This is because it will help to provide the
historically depreciated; politically instability, economically bastardized,
culturally alienated, and psychologically traumatized Africa, a sense of
dignity in achieving its own uniqueness and personality.
The problem of identity crisis in Africa is most significant
in modern African philosophy because African philosophers have occupied
themselves with the question of crisis of identity in Africa. And thus, they
are concerned about the best possible ways to salvage the African personality
in details. Therefore, this research is so important because Nkrumah’s Consciencism was geared towards rescuing
the disparaged image of the African in order for them to have total liberation
of themselves by realizing their root and the implications of the confused
personality that have over taken the African continent.
Therefore, this work is significant because it
enables us to know the right edge of mind to follow in order for us to be able
to identify our personality proper.It is only then can Africa be said to be
free and free indeed. African communalism and socialism contain within their
framework the positive principles that will contribute to the free growth of
the individuals in the contemporary African society, so there is need to evolve
a modern African society that can afford a better opportunity for the proper
realization of the dignity and self-identity of the individual as well as the
communal and social integrity and development of the contemporary African
society.
1.6 Methodology
The methodology to be employed in this thesis is
analysis method, using Nkrumah’s Consciencism to showcase this very fact.
This thesis is divided into Five Chapters.
Chapter One focuses on the general introduction,
background of the study, statement of the problem, the purpose of the study,
significance of the study, scope of the study, methodology and then the
definition of terms.
Chapter Two delves into examining some literatures
that talked about African personality. And also to consider some philosophers’
notion that talked about Nkrumah’s Consciencism.
Chapter Three concerns itself more on the possible
causes of the crisis of identity in Africa and then the effect of the crisis in
Africa in recent times. It also seeks to examine African philosophy in its
quest for identity.
Then, Chapter Four centres on the analysis of
Nkrumah’s Consciencism and his struggle for African Liberation.Here, we
centre on the possible reasons for his writing Consciencism and the influence and role Marxism played on Nkrumah
and in independence of African nation states respectively. It also incorporates
exposition of the crisis implicit in his Consciencism, and his inability
to wriggle himself out of the crisis.
Lastly, Chapter Five will be on the evaluation of
the whole work and then conclusion.
In sum, I hope a rundown of the thesis will
certainly expose the crisis we have in recognizing our identity; and be able to
formulate a better identity that will help revitalise Africa in their design
for contemporary African philosophy.
1.7 Definition
of Terms
For our present enterprise to be intelligible and
meaningful there is need for proper understanding of some major terms involved.
Such words shall be briefly defined according to the context of which they shall
be used in this thesis. They include: African, communalism, socialism, Marxism,
Egalitarianism, identity crisis and colonialism.
Communalism
The word communalism was derived from the Latin word
communis which means common. Communalism could be used interchangeably
with communitarianism in this work. Communalism is the socio-political theory
that upholds the priority of the community over the individual.1Communalistic
principle underlies African philosophical endeavors as well as African people’s
practical orientations to social, moral and political values generally. One
could say that in traditional African society, man never does anything,
receives anything, or suffers anything alone. It is a popular belief held in a
nearly “un-animistic” way, that is, that Africans do not think of themselves as
“discrete individuals”, but rather understand themselves as part of a
“community”. This is sometimes referred to as African communalism.2
African communalism refers to the mode of life of the traditional Africans
which entails collective and co-operative life.
Egalitarianism
It is a philosophical thought system that emphasizes
equality and equal treatment across gender, religion, economic status and
political beliefs. It holds the belief that everyone is equal and should have
the same rights and opportunities. One of the major tenets of egalitarianism is
that all people are fundamentally equal. Egalitarianism can be examined from a
social perspective that looks at ways to reduce economic inequalities or from a
political perspective that looks at ways to ensure the equal treatment and
rights of diverse groups of people. Egalitarianism may focus on income
inequality and distribution and, as a philosophy, has influenced the
development of various economic and political systems. Karl Marx looked to
egalitarianism as a starting point in the creation of his Marxist philosophy,
and John Locke considered egalitarianism when he proposed that individuals had
natural rights. Kwame Nkrumah also modified this to suite his ideology.3
Identity Crisis
Identity can be defined
as a fairly stable sense of who you are and what people know you to be. It goes
beyond sex or gender. It has to do with the following questions; who am I? If I
am unique in the world, what establishes my uniqueness? Am I a man or a woman?
What is the purpose of my being in the world? and others too numerous to
mention. The ability to answer the above questions means that one to a certain
extent has known oneself. According to psychologists, there are two things that
help us to understand one’s identity; crisis and commitment. Crisis is a state
of being confused about one’s life while commitment has to do with making a
stable choice in life. According to Oxford Advanced Learners Dictionary,
identity is the characteristics, feelings or beliefs that distinguish people
from others, a sense of national, cultural, personal, group identities, to show
or prove who or what somebody/something is.4 It is designating who
or what somebody is. Identity in this thesis signifies this but it is
synonymous with Africans recognizing not only the things that identify them as
Africans alone but also taking cognizance of her experience in history. This is
what portrays the true identity of the African. While crisis in this thesis implies
the psychological trauma that is troubling the African mind in the
identification of herself. Thus, crisis here is caused by the existence of
African tradition with other cultures of the world. There is therefore the
dilemma of following one and leaving the other. The search for identity in
Africa presupposes that the African has identity crisis.
Colonialism
According to Stanford Encyclopedia of Philosophy,
colonialism is defined as the practice of domination, which involves the
subjugation of one people to another.5 It is the act of ruling
nations not with their consent as colonies. This is usually done for the
economic benefit of the colonialist. Colonialism is synonymous with
exploitation. This is because colonialism is never geared towards making the
colonized better but for the benefit of the colonizer. In this work, we are
strictly dealing with the European colonization of Africans. The imposition of
foreign culture on the African continent that brought about Africans being a
single continent with confused identity.
Consciencism
Consciencism is a philosophy based on a set of
philosophical statements penned by Kwame Nkrumah (1909–1972). According to
Nkrumah, Africans everywhere share historical bonds, cultural bonds, and common
aspirations for unity, but colonialism and enslavement interrupted the
expression of this shared heritage and generated a cultural confusion
rectifiable only by the ethical imposition of conscience. Nkrumah therefore
presented Consciencism as a way of
beginning to resolve what he saw as the crisis of the African conscience. The
statements that detail the philosophy were intended as a theoretical basis for
an ideology that synthesizes the African experience. The elements of this
synthesis are; (1) traditional African society, which is understood as the base
of the African experience and is used to filter other experiences through; (2)
Islam’s effect on the worldwide African community; and (3) the Euro-Christian
impact on that community. Consciencism
is the philosophy and ideology of Kwame Nkrumah and of the party he founded
Convention Peoples’ Party (CPP). It is the philosophy and ideology of
decolonization with particular reference to the African Revolution. It can be
seen as the Pan African philosophy heritage.