Introduction
The discourse on downside of rationality in African Philosophy has been related traditionally with two associated happenings: Western discourse in Africa and the African response to it . The Western discourse had are available in type of such infamous proclamations and claims as “cause is Greek”, “emotion is African”, which meant to them that Africans are usually not rational . But to some, it additional meant that African beliefs are neither rational nor irrational as a result of the classes of rationality simply don’t apply to them . For an additional set just like the postmodernists, the idea of rationality doesn’t apply to Africa, for the reason that idea is a contested one which presupposes a language sport with its full guidelines that don’t apply throughout languages and cultures; African was supposedly one among such languages and cultures. This based on Akinwande Oluwole Soyinka might be described as hyperbolic weapons that have been figured within the warmth of contestation.
The African response has come in numerous types and dimensions, with the African nationalists, postcolonial African leaders, pan-Africanists, students, writers and traditionalist within the fore entrance. The response has sought to reafricanize the ‘natives’, to strip them of the alienations of Western modernity that had because it have been, made them a folks with no id and hope, and to pressure them to return to the ‘genuine’ and pristine values of a pre-colonial previous. They’ve sought to disprove what Paul Tiyambe calls the Western extreme rationality that has portrayed their picture as that of rational excellence, and to free Africans from its materialism, ethical decadence and lifelessness; alienation from nature and propensity for destructiveness. This has shaped the premise for the rationality debate.
The rationality downside is subsequently the issue of find out how to decide the place and standing of Africa and African information within the nice debate on the idea of cause. It’s the query of critically analyzing the conceptual points, implied within the distinction between the civilized and the uncivilized, the logical and the pre-logical or mystical. It suffices to say that Africa right this moment has been tremendously decided by this distinction.
Nevertheless, the author believes that the Africans’ responses and demonstrations of rationality has not likely debunked or disproved fully such classification of Africans as prelogical, as a substitute, additional justified the classification and claims. The main focus of this paper could be to hunt varied methods, if any that Africa can on this twenty first century reveal rationality.
The Emergence of a Dominant Rationality
The rationality debate or downside is known because the theoretical and sensible dimensions depicting the person’s function and influence within the shaping of 1’s id and future, and management of historical past and different cultural values. It’s the estimation of the premise and deserves of cultural norms and the clarification of the supremacy of contending pictures of man. The talk advanced as claims and counter-claims, justifications and alienations, handed between the 2 camps: western and non-western . To a big extent, the talk about African philosophy might be summarized as a major contribution to the dialogue and definition of cause or what Hegel referred to as the Cause. Certainly, it’s generally known as the “rationality debate”.
Defining Rationality
The query of find out how to outline the factors of rationality has turn out to be a central theme in Anglophone philosophy. It has occupied debates amongst social anthropologists, sociologists, and philosophers of science. On one facet are the foundationalists who argue that formal rational procedures are the defining characteristic of science, which supersedes frequent sense and is common. On one facet of the divide are the pluralists, who argue in favour of the variety of human expertise and methods of illustration. Most African cultural relativists fall beneath the later class, predicated on their conception of tradition as a folks’s expertise and methods of life. Provided that completely different folks would have divers and typically unrelated experiences, it’s believed that their attitudes in direction of life and problems with life would additionally differ, and this based on them, can’t be missed in adjudging a folks’s rationality.
The origin of the English phrase “rational” is the Latin phrase “ratio” which might be translated as “cause” in English. A rational motion or perception going by that is one, which is affordable, the one regarding solely good causes for acceptance . This being the case, we will say then {that a} rational motion is one which has a cause, in any case being cheap means to have a cause, generally good causes. Since an motion is rational when it’s cheap, it follows that if an affordable motion is that which make sense, after which a rational motion will even be that which is sensible. In different phrases, it’s the energy resident in human beings enabling them to make discrimination regarding actuality which aids tremendously any course of resolution making and rational judgment. We may have or lack causes for upholding any specific perception; we act rationally after we preserve constant beliefs, and irrationally after we do not. To a big extent this determines our actions.
It may also be held that the supply of proof supporting our beliefs additionally types a foundation to adjudge rationality. These beliefs in themselves don’t have any ingredient of rationality and this suggests that their rationality is set externally. Nevertheless, this may represent some issues, as a lot because it proves its relativity. One among such issues is clear in Gordon Reddiford’s conception of rationality as consistency of beliefs with actions. Based on him,
…The best way through which we come to carry our beliefs, in our attitudes to the proof for instance, and additional to the procedures we undertake in sustaining or rejecting them. Thus to ascribe rationality is to touch upon our success or failure in persevering with to topic them to scrutiny in making an attempt to sustaining consistency notably after we categorical our beliefs in motion .
This place poses a critical ethical downside; that of justifying as rational, an immoral perception which is expressed constantly in actions. Would Reddiford adjudge as rational Hitler’s killing of the Jews predicated on the idea that they’re Hen? Or does a mere consistency between a cause and an motion make that motion and perception rational or good? The issues related to the definition of ‘good’ would trigger a somewhat fast abandonment of such definitions of rationality; they’re somewhat sophistry than normative.
One other Western scholar Steven Lukes, identifies standards which a set of beliefs has to fulfill for them to be adjudged rational. Amongst these are that; (i) such methods are logical, that’s constant and admit no contradiction (ii) they don’t seem to be wholly or partially false, (iii) not nonsensical (iv) not situationally particular or advert hoc, enduring only for a really brief time that’s should be universalisable . Amongst all the factors listed above, the criterion of logicality stands out. For if a perception is illogical one can rightly infer that it’s nonsensical, partially or wholly false, and inconsistent. The factors of logicality was first formulated by Aristotle, as Sogolo opines,
Aristotle was the primary thinker to systematize all types of optimistic serious about thought the results of which was the invention of formal logic .
Because the formulation of formal logic by Aristotle, it has remained indispensable for proper pondering and thus has been described because the systematic formulation of instinctive logic of frequent sense . The basic legal guidelines in formal logic as formulated by Aristotle are (i) the legislation of id which merely states {that a} factor is equal or an identical with itself (A equal A) (ii) the legislation of contradiction. Strictly talking, it’s a detrimental formulation of the primary legislation. The legislation of contradiction states, {that a} factor can’t be unequal to or completely different from itself; (A shouldn’t be none-A) (iii) the legislation of excluded center. This specific legislation of formal logic combines the primary and the second. It states that if a factor is the same as itself, it can’t be unequal to or completely different from itself (if A equal A, it can’t be equal non-A)
The formulation of the Aristotelian logic was meant to function an ordinary, a yardstick for adjudging the intelligibility or in any other case of a thought system, and subsequently normative. Students of various ages, like Evans Pritchard, Martin Hollis, Steve Lukes, and so on, felt the inclination to insist that for any type of thought or motion to be adjudged intelligible or rational, it has to evolve to the foundations of formal logic. That subsequently meant to them that any thought system that appears opposite to this formulation is irrational. This was the mission that Bruhl got down to execute in his bifurcation of societies.
The Bruhlian Socio-cognitive Bifurcationism
The picture of the ‘scientific society’ got down to be projected by the mental faculty pioneered by Tylor and different sociologists equivalent to Levy Bruhl, in addition to Evan Pritchard, Martin Hollis and Steven Lukes, is that of rational excellence; the very paradigm of institutionalized rationality. It’s on this Eurocentric posture that Levy Bruhl bifurcated of the human society into two classes: these of a ‘primitive mentality’ and people with a ‘civilized mentality’. Africa by this classification falls beneath the previous class. Levy Bruhl describes a ‘pre-logical thought’ as one that’s unscientific, uncritical and comprises evident contradictions. Individuals with such thought differ not in diploma however in high quality from these with logical thoughts.
The pre-logical mentality connotes that the Africans are usually not a race completely different from the animals. This hypothesis in regards to the Africans as inferior and savages was intertextually entrenched throughout the common discourse of the French, British and German enlightenment thinkers. The African thought system has been adjudged irrational as a result of based on Bruhl, it’s insensitive to the foundations of formal logic as formulated by Aristotle. Hollis states that these guidelines render it potential to make trans-cultural and comparative judgments as to the diploma of rationality and irrationality in a perception and motion system . Therefore Levy-Bruhl discovered contradictions in assertions equivalent to when the Nuer say “twins are birds”. From Levy-Bruhl’s viewpoint it’s a clear violation of the foundations of logic, which don’t allow a factor to be itself and yet one more factor. The Nuer is subsequently concerned in contradiction by saying {that a} twin is a twin (A is A) and on the identical time {that a} twin is a chook (A is non- A) .
On the floor, it could appear that Levy Bruhl made an trustworthy and harmless statement in regards to the thought system of the Nuer folks, although such an interpretation could be inevitable, following the Aristotelian logic. However for the Nuer folks the saying “twins are birds”, signifies that birds in contrast to different creatures that crawl on the earth floor, are seen as divine creatures from above as a result of they fly. Due to this fact twins based on them are likened as birds, particular items from God, valuable to man.
Such saying, it could be noticed are frequent amongst Africans. For example, the Igbos in Nigeria would say “Uwaa bu popo”, that means that this life is Pawpaw, particularly ripped pawpaw. This life likened to a ripped pawpaw that may break in to pices when it falls. This can be a mere use of metaphor, which curiously abounds within the Western literary expressions and thought system. For example, the expression, ‘that man is a lion’, isn’t any violation of any rule of formal logic, however merely likens the person to a lion-strong, fearless and brave. Therefore, Levy Bruhl’s misinterpretation of the Nuer’s saying was by no means an oversight, somewhat an orchestrated try to devalue the Africaness of the Africans with the view to fostering a Western management and dedication of Africa’s future and id. Due to this fact the denial of Africans of rationality by the West- Levy Bruhl, Hegel and the remaining, rests on a prejudice towards the Africans.
This Western perspective based on Masolo “…had began as a mere cultural bias, supported loosely by a racist or orthodox biblical ideology, which steadily grew right into a formidable two-pronged historic realities, slavery and slave commerce on the one hand and educational expressions on the opposite . What Masolo calls the ‘educational expressions’ have been really seen because the justification for colonizing Africa with the delusion that Europe was spreading civilization. A alternative sampling of the underpinnings of this colonial ‘educational expressions’ would present clearly their mentality and mindset.
For example, Hume was of the conviction that the Africans, as a consequence of their blackness are precluded from the realm of cause and civilization. He speaks:
I’m apt to suspect that the Negroes, and typically the opposite species of males to be naturally inferior to whites. There by no means was a civilized nation of any complexion than white.
Kant corroborated this when he thought that the truth that the Africans have been black from head to foot was a transparent proof that no matter they are saying was silly . This suggests that there are elementary variations between the 2 races of man, variations that have been extra in psychological capacities than color. In Hegel’s opinion
The African, in his undifferentiated and concentrated unity, has not but succeeded in making this distinction between himself as a person and his important universality, in order that he is aware of nothing of an absolute being which is different and better than his personal self.
Africans from this viewpoint are neither a part of the world historical past, nor a part of humanity. Individuals with out tradition and historical past, residing in a state of innocence, unconscious of themselves, as within the pure and primitive state of Adam and Eve within the biblical paradise and can. This state might be likened to the state of nature described by the contractarians- Hobbes and Lock. In like method, Marx and Engel articulated this identical Eurocentric view as a part of their philosophico-histotical place. For them the colonial Europeanization of the globe was a prerequisite for the opportunity of the true human freedom, which to them, is communism.
These discourses on Africa underestimated and disparaged African tradition and id. It denied that ’cause’ performed any vital function within the improvement of society and tradition in Africa, because it did in Europe. To the colonizers then, Africans had no abiding values and lacked typically, the mental and ethical assets of the Europeans, whose mission in Africa was a ‘civilizing mission’. This civilizing mission, which was in type of colonization and Christianization of the Africans, can greatest be described as rape of Africa, which created a disaster of self-identity, injured her human dignity, sapped her self-confidence, and led her into perpetual soul-searching. The civilizing mission of Europeans was an energetic program by the Europeans to alter the African’s supposed inferior methods of life to evolve to European fashions in identical essential areas of human expertise equivalent to schooling, faith, economics, politics and social.
The actual fact that the Africans have been conquered was taken as a proof of the unhistoricity and lack of humanness of the colonized. The colonial racism succeeded in alienating many Africans from their very own tradition. There grew to become a choice for European tradition, values and mores. Some Africans started to see themselves inferior to the Whites, and our tradition via Christian indoctrination, barbaric, inhuman and devilish. Via schooling and faith (Christianity), the European languages grew to become official languages of most African international locations, to the extent that our kids really feel ashamed to talk African native languages, and ashamed when unable to talk the so-called language of enlightenment. This implanted colonial and colonizer’s mentality, has made it troublesome for this ugly state of affairs to be reversed in any approach. That is the mentality that makes a previously colonized individual, over-value international issues coming from his erstwhile colonial grasp. ‘Issues’ right here is to be interpreted extensively to incorporate not solely materials objects, but additionally modes of thought and behavior.
This cultural dislocation landed Africa in the issue of self-definition and id, pressured her to ask “who’re my as an individual?” “What was I as an individual?” “How do I trend out a permanent and a viable future?” Africans have discovered it troublesome to seek out acceptable responses to those questions as a result of Africa right this moment is caught in an internet, in between a previous s/he couldn’t recall and a gift and future s/he couldn’t envisage.
Regardless of all these, the dominance of the colonial mentality was not absolute; and this explains the explanation why there’s the issue of self-search and definition. Put in a different way, the plain truth of this consciousness in Africa reveals that indigenous modes of thought and motion haven’t been completely eclipsed by colonialism. It reveals that the colonialists didn’t take ache to penetrate and ‘educate’ the agricultural inside of African international locations. Consequently this folks nonetheless retained a big a part of their indigenous world outlook. These are the sages, based on Oruka, that haven’t been unduly influenced by Westernism.
Demonstrating African Rationality
There have been many dimensions to the query of the rationality of Africans and their tradition. These dimensions concentrate on completely different facets of the issue of rationality in Africa equivalent to, the query of whether or not Africans are as human as different folks of the world. The African’s philosophical responses and the idea of cultural relativism have been makes an attempt by outstanding African students and nationalists to provide solutions to a number of the questions raised in the issue of rationality, and in addition to revive self confidences, status and honour to Africa, making an allowance for that Africans via slavery and colonialism have suffered cultural discontinuity and dislocations and consequently made a folks with no confidence in themselves.
The early Pan-Africansists like Edward Blyden, Dubois, Joseph Ki-zerbo, Africans Horton and postcolonial African leaders like Senghor, Nyerere, Nkrumah, Azikiwe, Awolowo and so on, noticed the answer to the disaster of tradition and rationality in Africa within the discovery of genuine African concepts and thought methods uninfluenced by alien accretion. This gave beginning to ideas like Ujaama, Negritude, African Socialism, and so on. In the identical vein, up to date African philosophers like Kwasi Wiredu, Kwame Gyekye, Robin Horton, Okay.C. Anyanwu, Onyewuenyi and Segun Oladipo, to say however a couple of, have upheld the idea of cultural relativism and demonstrated convincingly of their scholarly writings that certainly previous to Western contact with Africa, Africa had historical past and tradition which was scientific and in reality with traces of the origin of recent medical science. A tradition, which was rational, logical and humanistic, with values and respects, for humanity.
They additional have held that philosophy didn’t spring up from vacuum and that philosophers from all ages have been tremendously influenced by their society and tradition, since most of what they postulated was already fore-grounded of their tradition. And philosophy being a corollary of a tradition presupposes that no philosophical theme or downside can fully be understood and dealt with with out familiarity with the tradition and language from which it originated. If there’s any modicum of reality within the above; it could suggest that philosophy arises from the tradition of a folks and subsequently, no tradition is bereft of philosophy.
Oruka tried to reveal this in his four-trends/orientations in African philosophy. He identifies the assorted sources and methods through which African philosophy was accomplished: ethno philosophy, philosophy sagacity, the nationalist-ideological philosophy and the skilled philosophy. Senghor on his half, postulated African epistemology; distinctive African mode of understanding; and Mbiti, had the inclination to indicate that the African’s have a distinct idea of time. These varied responses have been articulated to affirm and assemble African rationality. That this varied efforts symbolize really the African spirit has been contested and controverted by many. Whereas we commend these efforts, our fear is available in three folds; one these ideas particularly as postulated by Senghor and Mbiti, are usually not particularisable, subsequently nothing about them is peculiarly African. Two, Africa has not but skilled actual pragmatic functions of those concepts. Three, Africa might be stated to be in a state presently worst than it was previous to colonial rule.
The Postcolonial African: a Demonstration of Rationality.
A change within the political Lordship, constructions and processes expectedly gave Africa a breath of freedom and liberty, the Africa political leaders, who fought slavery and colonialism, took over governance within the continent. Most significantly, is the query of how Africans have demonstrated rationality after colonialism.
The postcolonial Africa continues to be besieged by issues arising from the accident, and design of historical past. The continent boasts of the best numbers of failed states Burundi, Cote D’lvoire, Congo, DR, Zimbabwe, Sudan, Nigeria, Liberia, Sierra Leone and Angola. Oyeshile observes that we can not controvert the truth that ethnic conflicts and wars have resulted in gross underdevelopment within the African continent. There have been wanton destruction of lives and property, human, materials and pure assets, the issue of corruption, ethnicity, management, poverty, illnesses, starvation, loss of life, desertification, and illnesses. These have all been wholly or partially attributed to the phenomenon of slavery, colonialism and army incursion into the African physique polity. These whop maintain this place are usually not completely incorrect. Therefore Oguejiofor has acknowledged that
…The impact of slavery on African society was thus not restricted to seen elements; even of better consequence are the invisible political, psychological and social impact. The hundreds of thousands of individuals carted away meant a drastic discount of the productive capability, particularly when these wanted have been these on the bloom of their lives, wars geared toward gathering slaves, and different raids meant critical rupture of financial and social life.
Most Africans have reacted to Africa’s predicament, by merely tracing it to the door steps of exterior issue like-slavery and colonialism, and by extension militarism. Whereas these might be thought to be main elements, it could be deceptive to imagine that the transatlantic slave commerce described because the “most iniquitous transaction in human historical past” was solely perpetrated within the African continents by non-Africans. It has been noticed that the African chiefs and rulers who via chains of middlemen penetrated the interiors of Africa on behalf of the European slave retailers to seize slaves and negotiate with the patrons, aided a part of what now we have attributed and regarded the impacts of slavery.
It’s also essential to notice that this commerce lasted for over 4 hundred years, and one can’t however marvel how this enterprise was sustained for that lengthy. Proof abounds to indicate that the commerce was certainly huge enterprise in its whole ramification for many who engaged in it -Africans and non-Africans alike. Oguejiofor corroborates this truth when he opines that the “Medieval kingdoms of West Africa derived nice wealth via the export of slaves” One may think about that the merchants had glorious strategic enterprise administration abilities and plans on sustainability.
What extra can one say, these African conventional rulers may need had some purposeful administration constructions, and a few would have functioned as MDs and CEOs. There have been, one would suppose glorious succession plans to reinforce enterprise progress from generations to generations. One might need to elevate the query, “how was Africa capable of maintain the availability of products constantly to the West?” A potential clarification that so many wouldn’t need to settle for is that girls have been acquired as wives by the standard rulers with the only intention of the procreation or higher nonetheless ‘manufacturing’ of slaves for the market? Although no proof has confirmed this argument legitimate, it’s a potential origin of polygamy in Africa.
The purpose that we won’t fail to clarify right here is that no matter mentality that was predominant, and no matter justification or good cause(s) given for the Africans participation and partnership on this inhuman and hideous remedy of fellow Africans, a few of who as Don Affonso, king of Congo observes have been “sons of the land and sons of our noblemen, vassals and our relations….” justifies, even when partly the view of Rudyard Kipling about Africans as “half satan and half baby”. It will be rational to confess that we exhibited non-human mentality and rationality. There was no iota of sense of brotherhood and love exhibited by these African retailers. The place was that spirit of familism and communalism that we have been advised African’s have been identified? For no matter cause we failed, and I feel now we have justified our description by the Europeans as pre-logical.
With abolishment of slavery, African leaders naively embraced the legacies of the colonial administration. It was as Oguejiofor explains ‘a mere change of guards, with the indigenous politicians changing the Europeans in the identical positions, in the identical system that they fought for thus lengthy to over throw’. Nothing elementary modified, our brothers merely continued the colonial applications of the West. This period can merely be described a recolonization of Africans by Africans somewhat than independence. The implication of that is that we grew to become our personal enemies and downfall. Africans ploughed Africa additional into uncertainty, unprductivity, and ‘undevelopment’. In truth it’s seldom doubted that we weren’t prepared for political independence. This has manifested evidently within the methods now we have managed our personal affairs.
With the ascendance of the army juntas into energy in Africa who have been “half educated, inexperienced and incompetent Corporals, Grasp Sergeants, Lieutenants and Captains … , Africa was additional despatched into the abyss of political instability and rudderless management” . These darkish ages of army rule have been terrific, horrifying and pherocious, with such leaders as Idi Amin of Ugandu, Bokassa of Central Africa Republic, Mobutu of Zaire, Mengistu Haile Mariam of Ethopia, late Samuel Doe of Liberia, Sani Abacha of Nigeria and Michael Mikombero of Burundi. Once more this period confirmed clearly, even now, our incapability to reveal rationality and show the West incorrect, that we will paddle our boat unaided by them. It’s apparent that our leaders, speedy previous and current, inherited some devilish traits from the standard African rulers who aided slave commerce, particularly ‘selfishness’. For greater than half a century in Nigeria, we’re nonetheless to graduate from democratic apprenticeship.
Conclusion: Redefining Rationality on the Foundation of Societal Values and Pragmatism
It had been the place of the European invaders, anthropologists, ethnographers, philosophers, sociologists, coverage makers and the likes that so far as the East is from the West, so is Africa removed from philosophy, rationality and civilization. And that whereas the West within the dwelling of civilization and philosophy, Africa is the house of untamed timber, wild animals, wild folks and wild tradition. Surprisingly, the notion of Africa has not change. For example, when within the televisions, lovely homes, constructions and hi-tech people are used to depict the Western world, forests, jungles, elephants, lions and all types of untamed animals are used to symbolize Africa.
The state, future and the worth that Africa has had until right this moment within the globalized village, has to an important extent been decided by the result of the talk and downside of rationality and most significantly, the Africans responses to it. The outcomes as we had highlighted embrace: the enslavement and colonization of Africans, which have been justified on the premise that Africans have been sub-humans, and certainly wanted to be humanized and civilized via servitude and colonialism.
A strategy to conclude could be an try on the redefinition of rationality within the context of Africa. First is to affirm that the failure of African leaders to reveal rationality shouldn’t be completely African. That’s to say that if the leaders have been irrational, it could be fallacious to say that Africans are irrational. Curiously, when one re-examines the ‘educational expression’ of the West about Africa, they’re dosed with irrationalities and prelogical analyses and ideas. For example, there’s clearly no logical connection between complexion and cause or civilization as Hume and Kant postulated. Levy Bruhl’s classification of Africans as periodical which was predicated on his interpretation of the Nuer saying was additionally a transparent exhibition of ignorance and a privation of knowledge, information and understanding. Binns observers that These perceptions have been usually based mostly upon an insufficient understanding of African environments, societies, tradition, and financial…
One distinguishing, important characteristic of man is his rationality, and there lies his distinction from different animals. There is no such thing as a proof to indicate that God created some folks rational and others irrational. If the biblical information are something to go by, God created man in his picture and likeness. So to say that Africans are irrational would suggest that God is irrational, or that God by no means created the Africans. Although these are prospects, however they can’t be substantiated. Therefore we take into account the Senghorian idea of African mode of understanding, which appears to counsel that Africans don’t depend on the college of cause in apprehending the exterior world as anti-African.
The aim of a society is anchored on rationality and that explains why co-existence in a society will probably be hampered with no sense of rationality, rational perspective to life and important society values, equivalent to: tolerance, respect, freedom, equality, justice and worth for human life. Actions which might be anti-societal imaginative and prescient and good would positively not be rational.
Due to this fact, the adoption of a social rationality has turn out to be inevitable for Africa in her quest for a complete improvement. Of nice curiosity right here could be the factors of rationality given by Steven Lukes generally known as sensible rationality. This criterion emphasizes the power of a observe to assist a folks achieve their targets. In different phrases, this idea often known as instrumental rationality means performing in a approach that’s maximally environment friendly and efficient in reaching one’s targets. This criterion should be anchored on aforementioned fundamental societal African values, thereby making it pragmatic, and humanistic.
Africans, would need to make sure that their spiritual and cultural variations don’t proceed to kind the bases for hatred, violence and insecurity; somewhat to be a powerful pressure that may make sure that they fly excessive above the bumps of ethnicity and ethnic consciousness, overcome starvation, poverty, corruption, warfare, attempt, illness, desertification, political and financial instability. No matter political and societal values, insurance policies, legal guidelines and practices that may guarantee freedom, justice, equality, fairness and whole improvement of Africa could be very instrumental in reaching our desired targets in Africa. Something in need of this may extensively be adjudged irrational in Africa by Africans.