Chiedza Vol 2 No1 1999 Philosophy in Africa

Abstract

Although a baboon is ugly, it does not eat an animal that dies on its own -- Gudo kuipa kuipa zvaro asi haridyi chakaja choga. (Shona Proverb).

I have heard some people attest to ethnicism, huge cultural divides and linguistic diversity as key causes of the perennial crisis in most parts of Africa - the Sudan, western and northern Nigeria, and Rwanda. But this Shona proverb indicates that Africa has some self-respect and does preserve her dignity even within her huge cultural and language spectrum. Africans are certainly more than a people of suffering and peril. Although it would be foolhardy for us to deny the reality of mayhem in Africa, nevertheless, it would be even more imprudent for us to close our eyes to the beautiful rays of identity and sohd human constructivism which our African languages radiate This language spectrum emits shades of 'Africanness' lt expresses the finest thoughts in a way that English, French, Portuguese. or Arabic cannot. African languages are the uncolonised and unbattered jewel of Africa. They are the 'terries' that cruise the African from the shore of Westernism to the beach of untradable sense of belonging. They bring Africans to their father:1s secured hut; they rest the heads of Africans on their mother's succulent brea~1; and they place Africans on the joggling laps of their grandmother. These languages are the indestructible African mirrors that reflect the 'beauty marks' and the 'signs of wrinkles' on the faces of every African - they are ever true, steadily undeceiving, and most trustworthy. Recently, there have been suggestions of an 'African renaissance'. If this renaissance means an African rebirth, 1 think it should include the significance of African languages as a medium of expressing the depth of every African's ideas. It is evident that without a good command of language, one's thought or ideas can hardly be clearly ex-pressed as desired. For example. Descartes and his cogito ergo sum, Hume and his radical empiricism, or Kant and his Copernican revolution These philosophers were able to articulate their ideas clearly in their languages. Descartes knew exactly the content of his guts and brought them to the fore as articulately as his mastery of his French language permitted him. This is what I think rebirth in African philosophy should enhance. A 'New African Philosophy' should replace the midwifery role of foreign languages in giving birth co African thoughts and ideas, especially in philosophy.

If AfRican philosophy would be placed in the archive of "Original Sources" such that generations unending would plumb the original meaning of an African philosopher's thought, ought not African philosophers to begin to write in their own languages? It is true that proponents of globalization may frown at this since it undoubtedly threatens the supposedly more convenient and global means of communication through the 'world languages'. Nevertheless, it is ineluctable to describe some of these ·world languages' as imports' that cannot and should not supersede or dominate the fecundity and supremacy of one's mother tongue. One's mother tongue is an isignia of who and what he is. Therein lies the philosophic significance of language It best describes and expresses a person's human construct. The relationship between language and a person is such that when he thinks, he thinks either in Bemba, Xhosa, Esan, Twi, or Ndebele. Subsequently, his actions can be largely referred to the ways Bembas, or Xhosas, or Esans, or Twis, or Ndebeles act This explains why to make a person's mother tongue second to another language is tantamount to alienating that person from what he or she really is. Twentieth-century African philosophers deserve credit for utilizing their mastery of English and French in lifting Africans from the controversy of "Is there an African philosophy?" I hope this debate has seen its last century! However, 1 invite you to reflect briefly on how eloquently and more demonstrably Kwame Gyekye would have delivered bis philosophical arguments if he had spoken or written in Akan, or Ifeanyi Menkiti in Igbo, or Mbiti in Swahili, or Serequeberhan in Tigrinya. These and many more twentieth-century African philosophers have often groped for the right word or sentence to clearly express the profundity of their thought. Their references or appeals to African proverbs testify to the power of language and culture in clearly expressing one's desired thought and philosophy. It is the task of twenty-first century African philosophers to begin thinking about speaking or writing or incorporating their languages in African philosophical dialectic. Sometimes, the palpability of one's thought is lost or suppressed for lack of words. But writing in one's own language can provide the African philosopher with the right choice of words to clearly express himself or herself Moreover, the resurgence of African languages in African philosophy will place African philosophy in the archives of "Original Sources" for generations unborn. Consequently, rather than limiting interpretations about the propositions of African philosophers to only the ·,vorld languages', research can be made into the author's language and the 'author's intended meaning'.

The process of rebirth has already begun. A 'New African Philosophy' ought to help the African language spectrum light 'up during the coming millennium. Writers like Ngugi Wa Thiong'o have already set the pace in his book Matagari. Our legend, Mwalimu Nyerere, made his contribution by translating the brilliant works of Shakespeare, Julius Caesar and The Merchant of Venice, into Swahili. CHIEDZA is not excluded from this struggle for linguistic emancipation in Africa. In this edition. our contributors have reasonably addressed issues from an African perspective and experience. ''4The Functional Aspects of ProVerbs .. . ", the language of religion in Africa, and some Igbo proverbs are high points in CHIEDZA's interest in the role of African languages in African philosophy. The articles on socio-political philosophy contextualize issues in our world of dive~ socio-political ideologies, philosophical principles and concepts. It is certainly about the humanities - languages and various artistic and poetic modes of communicating the depth of our ideas and sentiments are reflected in this edition. Many people had ideas but could not communicate these ideas. Mwalimu Nyerere bad ideas and he did succinctly communicate them in bis Ujamaa philosophy. He is the grain that was planted at the dusk of the twentieth century and bloomed at the dawn of the twenty-first century. His dreams and ideas are part of what we anticipate in this new millennium. He is a legend who lived true to what be believed, and CHIEDZA pays him tribute for this. He is indeed an African Renaissance man. He is CHIEDZA's African of the millennium. Many thanks to all who have made CHIEDZA possible in the past millennium - especially to you, our gifted contributors, and our fervent readers - it is you who make CHIEDZA great. Thanks to the entire Arrupe Jesuit Community for your support, commendation, and positive criticisms. Thanks to the twentieth century and twenty-first century editorial board members. Your talent has made CHlEDZA shine. To Him, the Giver ofLight and Life we give special thanks for seeing us all through to this new millennium - a millennium of hope and promise.

Omo·Ajede Maxwell, s.j.

Editor·In-Chief