Chiedza Vol 12 No 2 Culture and Leadership

Abstract

Many of Africa's problems carry enormous weight from the past and only get more and more complex as time goes by. In many instances, historical experiences particularly slave ry, colonialism and apartheid have provided explanations for the socio-economic and sociopolitical challenges of the continent. However, the perennial presence of these problems, in one form or another, demand that their significance be constantly rethought in the light of our broadening knowledge and growing experience. With more rigorous research into Africa's past to help refine existing accounts together with a meticulous observation of the present and lessons learnt from other parts of the world, Africa can develop a better image of itself. For some people, the current unsatisfactory condition of most African states is almost entirely a colonial creation. However some of the recent political turmoil in the continent might be a sign that many people are no longer satisfied with this explanation. Perhaps some realize that the image of Africa as a victim which is perpetuated in the writings and speeches of many scholars and politicians, despite the emotions they impart, may not all work for Africa’s good. ALI Mazrui, in one of his timely writings, observes that ''Africans are not necessarily the most brutalized of people, but they arc almost certainly the most humiliated in modern history." Is the continent redeemable, or is it really hopeless as some have dared to describe it? Whether we are talking about Africa's problems or solutions to them, leadership is a factor that cannot be overlooked. The prosperity or wretchedness, the glory or ill repute of any institution or state rests largely on its leadership. In this issue of Chiedza, we choose to focus not only on leadership, but also on the cultural settings that produce it. It is from culture that leadership often draws its legitimacy. In turn, leadership can serve to buttress culture. However you choose to define it, culture is all around us, and as a result, we can easily take for granted its formation, what drives it, how it develops, how it is controlled, twisted or changed for various purposes. It is in these various movements that we can easily identify the connection between culture and leadership. This tie can be discerned in the tussle for global leadership among world powers. Alongside and interwoven with the struggles for political and economic control, is the struggle of cultures for dominance. Jn Africa's case, the anxiety is not only about who becomes the 'village head' in the 'global village' as some people put it; we worry more about our 'local chiefs' most of whom seem to be working hard to ensure that we remain on the periphery of global arrangements. With some countries in the continent beyond, and many more nearing, fifty years of independence, the political and economic instabilities in different regions of the continent become much more worrying. The volatile nature of the continent's political and economic situation may be attributed to its failure to evolve a model of leadership appropriate to its context. For some people, the continent is simply torn between rebellion against and imitation of Western values; and this explains the apparent failure of democracy in the continent. SomE of our contributors tackle the issues of model(s) of leadership appropriate to Africa and what sort of cultural values, important for good leadership, peace and development, ought to be revitalized or cultivated. Victor Okonga appraises the uncritical nature of Africa's inheritance, and argues for the need to re-conceptualize and reorient Africa's understanding of nation-states, tradition and modernity and value-systems. In the same fine, Paul Kalenzi grapples with African cultural renaissance in which he argues that a project of regeneration can benefit from creatively blending the best of Africa's traditional past with modern cultural forms. Most of our contributors seem to agree that unity is an essential element of any developmental plan in African states and the continent in general. Odomaro Mubangizi recognizes that Africa has a lot to benefit from being united. He traces the various appeals for African unity and proposes that proverbs can serve as both political and philosophical resources for enhancing the much needed African unity. With particular applicability to Rwanda, Benjamin Nsengiyumva argues that it is imperative to liberate history from colonial fabrications in order to construct an objective memory of the past that is capable of unifying people and making them responsible and transformative agents in their shared destiny. Both Alexander Irechukwu and Frank Abumere decry the uneasy relationships and lock of recognition and respect among different ethnic and religious groups in Nigeria. While Abumere advocates multiculturalism as a necessary means of preventing conflicts in Nigeria, Irechukwu aims at demonstrating the relevance of "Politics of Recognition", as publicised and expanded by Charles Taylor and others, for democracy In multicultural nation-states. With reference, not only to historical facts but also to fiction s, Avelino Chico tries to demonstrate that Angola is capable of evolving the kind of multiculturalism that will beget a more peaceful and progressive Angola without necessarily eroding ethnic differences which in fact ought to be celebrated. In the month of June this year, Omar Bongo who ruled Gabon for forty two years died leaving a potentially unstable country behind him. On the first of September, Libya marked Gaddafi's fortieth year in power; and Africa still has more of such leaders whose intention to rule for life at all costs are well known. While such examples invite us to question the legacies of Pon-African leadership, we do not lose focus on the exemplary leadership and political thoughts of some of the past African leaders. As Tanzania marks the tenth anniversary of Julius Nyerere's death, two articles in this issue by Joseph Bodokufa Bulugu and Raymond Ngaiza are dedicated to cm appraisal of his contributions to leadership and how it should foster a more integral human development. The examination of the state of Africa here is partly a way of measuring the state of the world. To this Mazrui would add that Africa is in part a mirror of the human condition. We recognise that cultural and political challenges tackled by our contributors are not unique to Africa. The problems and their solutions are of extensive relevance to the human condition. In keeping with this universal outlook, Isaac-El Fernandes accentuates the distressing trends of our modern culture. As we commemorate the seventieth anniversary of the Second World War, this article cautions us about the dangers of technological advancement that is not accompanied by an active reflection on the purpose and vocation of our lives. Kpanie Addy, in showing that traditional African notions and practices can inform reflection on contemporary global challenges, argues that the Akan principle of okro serves as on ontological basis for promoting an ethos of affirmation, an ethos that represents a key aspect of the human aspiration for dignity. Chicdza serves to be a source of illumination seeking to dissipate the darkness of human ignominy and to make our dignity as humans shine forth more brightly. Undoubtedly, os you will discover from reading the articles, this purpose has been well served by our contributors to whom we owe profound gratitude. We are grateful to Patience Ganyeka who served Chiedzo editorial board in the past year. We also use this opportunity to welcome to the board Patrice Ndayisenga, Valentine Kagande, Francis Koshoffa, Robert Ssekyanzi, Michael Ochien'g, and Francis Onukwuli. We trust that their dedication will help to strengthen Chiedza in the task of lighting Africa. If you hove comments, responses to articles or contributions, please write to us at the email on the title page.
Happy reading!

Maximus lbeneto S.J.