Professional Documents
Culture Documents
by Raul Cazan
Master of Arts in Political Science
2001
Introduction
confusion. African culture and African national politics became a hybrid heritage of the
colonialism. The call for African unity after the fall of colonialism needs even today a
strong continental cultural basis. In this essay I am trying to focus on the cultural
determinations of African continental identity and to make a broad synthesis of the main
ethnophilosophy and also the main culture based ideas about common and traditional
religions, history, art and philosophy, explaining the long road towards African solidarity
Neotraditionalism
Browsing an exhibition organized at the Center for African Art in New York
and called "Perspectives: Angles on African Art", Professor Kwame Anthony Appiah set
his eyes on a piece of sculpture that will be his touchstone in explaining post-colonial and
post-modern black Africa. The piece was labeled by the museum 'Yoruba Man with a
Bicycle'. This object belonging to contemporary African art served as point of entry to the
theme of today's African cultural identity. Moreover, for Appiah this sculpture means "the
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articulation of the post-colonial and the post-modern" (Kwame Anthony Appiah – 'In My
Father's House – Africa in the Philosophy of Culture', Oxford University Press, 1992, 139).
The funny sculpture was described in the catalog as follows: "Yoruba, Nigeria
20th century. Wood and paint H. 35 ¾ in. […] The influence of the Western world is
revealed in the clothes and bicycle of this neotraditional Yoruba sculpture which probably
What is incredibly striking about the Yoruba Man with a Bicycle is that it was
bicycle? Trying a post-modernist grasp into explaining the existence of the little piece of
art, Appiah states that “post-modernism can be seen … as a new way of understanding the
multiplication of distinctions that flows from the need to clear oneself a space” (Appiah,
145). A modernist approach, based on reason, would deny an African sculpture containing
a bicycle. It is simply not African, would cry out a modernist. Post-modernism, however,
rejects that claim. It allows, even in the field of theory, a multiplication of distinctions we
Nobody knows when and by whom the Yoruba Man with a Bicycle was
sculptured. However the term ‘neotraditional’ implies that the piece was made after 1960,
that is the year when Nigeria gained its independence. Besides, the Westerners are asking
themselves whether the little sculpture belongs to the ‘high culture’ or to the ‘mass
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Approaching this piece of art with modernist tools leads us nowhere. Appiah
thinks that Yoruba Man with a Bicycle was made for the West. The piece is traditional
because the artist used pre-colonial techniques. But, on the other hand, it is neo- because “it
has elements that are recognizably from the colonial or post-colonial in reference, has been
made for Western tourists and other collectors” (Appiah, 148). Art critics, following
modernity’s criteria, were trying to find an ‘Archimedean point’ outside their cultures in an
attempt to penetrate the esthetics of the little Yoruba Man. Conversely, for post-
modernists, Appiah included, this kind of works can be understood, but “not legitimated by
cultural identity. The African artistic expression functions as a pendulum with two remote
amplitudes: one is the old African traditional art and the other is the Euro-American
exhibition. Therefore, we are entitled to ask ourselves: is there a core of African cultural
identity? No, answers the post-modern. But it is obvious that post-colonial African identity
presents itself as a duality consisting in a pre-colonial aesthetic heritage and a colonial ad-
stratum.
mirror image of African soul in the West. Also, claims of an underlying pan-African
aesthetic are to be viewed as highly contentious. African pre-colonial art was functional.
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This means that most of the sculpted artifacts were made with a certain practical use in
mind, not art for the art’s sake as artistic creation is apprehended in the West.
paradigms. It is true that it belongs to the culture of the West-African Yoruba tribe. Thus it
functionality. In contrast, the bicycle denies any kind of functionality. This type of element,
African pieces of art. Those factors, ad-strata of British, French, Portuguese or Belgian
origin dissolved in the African tradition and created new, artificial cultural identities.
Africanism starts from three premises. Obviously, the first premises of Pan-Africanism are
the shared grievances of the African peoples during colonialism. Second, given the
demands of colonial administration, new political identities were imposed from the
outside, from the metropolis. The only separating lines between African peoples were the
languages such as Yoruba, Efe, Igbo or Kikuyu. These peoples (the term ‘tribe’ has been
also imposed by colonialists) were transformed in political entities carrying the name of
And third, the 20th century is thought to be a period in which the range of
options available to the artist has increased as new cultural and social institutions have
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developed. This development has been a consequence of the impossibility of maintaining a
From those new premises and realities, African peoples, freed from
colonialism, constructed new identities. Their pre-colonial cultures, not completely lost in
the past, gained eclectic forms. The Yoruba Man with a Bicycle is an example of this kind
and even considered satanic by the Christian missionaries. African sculpture, for instance,
who 'deprimitivized' African sculpture. In considering that African art is not 'savage' (nor
created by primitive people), says the Italian, "we are not confronted by primordial
gropings, any more than by the spontaneous self expressions of a suppositional (but non-
existent) 'natural man'" (Basil Davidson, "The African Past – Chronicles from Antiquity to
Those sculptures are the outcome of ancient and most elaborate traditions.
Works of African art are "the products of a conscious and thoughtful maturity… They are
Grottanelli wrote these words in 1961. Since then, however, colonialism in its
classic form disappeared from the black continent. Meanwhile, Africans, as Appiah
their post-colonial political entities (Appiah, 174). Pan-Africanism, black solidarity, could
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be a force with real political benefits. Nonetheless, a continental black African identity can
continent will be (still) drowned in blood if Africans constantly re-define "tribal" identities
just to meet the economic and political exigencies of the modern world. On the other hand,
the Pan-Africanist view of the continental black identity based on race and history is totally
unproductive. African art, African culture in general is the only sound premise of a
continental identity. And the roots of this culture are definitely not the 'tribes', but regional
and sub-regional organizations (Appiah, 180). And, extending, the point of arrival which
Grottanelli was writing about (although only in the realm of African sculpture) means
from the trench of scholars who defend African ethnicities and African nationalities.
Metaphorically, they try to deprive the little Yoruba Man of his bicycle. Specifically, thee
perspective. Kwame Nkrumah's "Africa Must Unite" is an example in this sense. All
European and, lately American, influence is ignored. There is no place for diversity.
Frantz Fanon, in the mid-1960s, wrote that this necessity "in which men of African culture
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find themselves to racialize their claims and to speak more of African than of national
culture will tend to lead them up a blind alley" (Frantz Fanon, "The Wretched of the
Earth", Penguin Books, London, 1963, 172). African Negro-ism was broke up into
different entities because every culture is first national, and maybe then continental, thinks
Fanon. This limitation to nationality belongs to the phenomena of the formation of the
For Frantz Fanon the movement for African culture should be directed
national culture is an ardent and despairing turning towards a secure anchorage in the
realities of the 1960s. He also states that "in order to ensure his salvation and to escape
from the supremacy of the white man's culture the native feels the need to turn backwards
towards his unknown roots and to lose himself at whatever cost in his own barbarous
people (!)" (Fanon, 175). As a Marxist, Fanon obsessively precipitates himself against the
idea of an African continental culture, defending the idea of strong national states, maybe
cliche 'unity in diversity', which Appiah advocates, is simply the only non-violent solution
to construct an African identity. But, there is also a bit of truth in Fanon's critique of the
native African intellectuals. They thrown themselves greedily upon Western culture, says
Fanon. "Like adopted children who only stop investigating the new family framework at
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the moment when a minimum nucleus of security crystallizes in their psyche, the native
intellectual will try to make European culture his own" (Fanon, 176). This was true for the
African literature, but it is quite a counterexample as far as it concerns the vivid African
arts.
A similar contempt for the native African intellectuals at the dusk of the post-
colonialist era shows another Marxist, the Tanzanian historian Walter Rodney. He believes
that the intellectual elite is the result of an "education for underdevelopment". In his view,
disrespect for national political and economic realities (Walter Rodney - "How Europe
As Yoruba Man with a Bicycle shows, in Africa exist conflict and tensions of
cultures in dialectical interaction with each other. The contact of the African continent with
the Islam, on one hand, in the north lead to a process of culture contest. In the name of
Jihad, the Holy Muslim War, Islam has imposed itself over African worldviews. The
Ali A. Mazrui shows in his book "The Africans - A Triple Heritage" that
Western culture is more evenly distributed in the African continent and "has shown a
remarkable capacity for both conquest and disruption" (Ali A. Mazrui, "The Africans - A
Triple Heritage", Little, Brown and Company, Boston, Toronto, 1986, 257). The result of
this disruption is a cultural confusion. Africans are torn by contending forces and they lose
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confusion some Africans are fighting for cultural revival, for "a restoration of authenticity",
while others capitulate to the new civilization, "engage in cultural surrender" (Mazrui,
257).
Indigenization
As a first remedy for Africa's "cultural malaise" Mazrui proposes the therapy
traders, missionaries or educators shared the assumption that Western cultural values were
indisputably superior to those they found in the black continent. That was the fundamental
African nationalist movements did not strive for political equality, but for
cultural questions, however, the question was at the opposite pole: "how both to assimilate
and preserve, how both to be universal and to be oneself, how to modernize without being
For organizational purposes, the nationalist movements and lately the new
African states began to find much virtue in cultural revival, says Wallerstein. African
leaders began to "rediscover and praise the heroes of ancient Africa" and to build myths.
Also they tried to re-legitimate traditional practices. Kenyan leader Jomo Kenyatta shocked
the British colonists and metropolitans when he made an open defense of the Kikuyu
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custom of female circumcision. The African cultural revival, according to Wallerstein, had
African people. African religions are "communal and non-universalistic", says Makau
Determination in Africa" edited by A.A. An Na'Im, Orbis Books, New York, 1996, 172) .
They just do not relate to the notion of "converting the other". For instance, the same term
'Yoruba' designates the people living in south Nigeria, their religion and even their
language. Furthermore, as Mbiti (quoted by Mutua) says, "in African traditional society
there was no dichotomy between the secular and the religious, no distinction between the
religious and the irreligious and no separation between the material and the spiritual".
and Judaism) were supposed to be hierarchically superior to those polytheist and animist,
terms used to describe African religions. Today, thinks Mutua it can be observed a
phenomenon of religious counterpenetration in Africa. And there are Africans who still
adhere to their dying beliefs in an attempt to use some of their conceptions to construct
new identities. “Many of the movements utilize African religious thought although they
combine it with elements of Islamic and Christian theology”, reveals Mutua (Mutua, 175).
A strong example in this matter, among others, is the Ethiopianist movement. Ethiopian
they use the “scaffolding of the Christian church to erect new structures for the self
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expression of the traditional religion”, says Mutua. At the same time, the author praises the
new law in Benin through which the state constitutionally acknowledged the voodoo
II. The revival of African history requested a massive effort all over the
continent. One of the pillars of colonial rule has been that "Africa has no history."
Wallerstein reminds us that in the schools of the colonial era the African schoolchildren
were taught the history of the colonists. A hilarious reality of those times is that the history
schoolbooks in French colonies began with the syntagm "Our ancestors the Gauls…" The
archaeological finds, the works of art and pieces of oral history were products and remains
of black civilization. Colonists managed to deny all those historical sources using
ridiculous suppositions and attributing them to Hamites, Hittites, Phoenicians, Arabs, Jews,
After World War II, European, American and mainly African scholars
significantly changed the atmosphere. Slowly, the myth of white superiority, even among
the colonists, lost its effectiveness. However, even today, African nations have a short past
as nationalities. "The concept of loyalty to the nation has absolutely no roots in tradition"
(Wallerstein, 127). African historians at the beginning of the post-colonial era specialized
in cultural nationalism, meaning, "the interweaving of new [revolutionary] myths and old
myths", says Wallerstein. At the same time, given the facts that the psychic foundations of
every primordial human community are the myths of origin and the collective uniqueness
and that Islam and Christianity are universalistic and monopolistic, African intellectuals
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have constantly constructed (or preserved) Africa's own uniqueness and Africa's own
myths of origin (Mazrui, 256). Thus, one of the first premises of Pan-Africanism came to
surface.
But the historical problem, which rose the greatest interest among the scholars, is
the question of Africans' origin. From where did the Africans as a whole originate?
Wallerstein believes that the most ambitious attempt to reconstruct African history lies in
the writings of the Senegalese scholar Cheikh Anta Diop. In Diop's perspective there are
two kinds of peoples on the world's scene: the Aryans (all Caucasians) and the Southerners
(the Negro-Africans). The Southerners, says Diop, are matriarchal; the women are free and
the people peaceful; there is a Dyonisian approach to life, religious idealism and no
religion, sin and guilt, xenophobia, the tragic drama, the city-state, individualism and
pessimism) are xenophilia, the tale as literary form, the territorial state, social collectivism
Ancient Egyptians "who were black Africans" are the ancestors of the
Southerners, states Diop. This hypothesis, taken from W.E.B. du Bois, has enough
supporting data. Skeletons and skulls from ancient Egypt's tombs have been checked and
studied to see if they had 'Negroid' features. "Noses in ancient Egyptian paintings have
been examined to see if they were flat", laughs Mazrui (Mazrui, 26). Wallerstein points out
hypothesis. Diop argues that "if the ancient Egyptians were Negroes, then European
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civilization is but a derivation of African achievement" (Wallerstein, 130). For Mazrui,
however, to insist that "nothing is African unless is black", consequence of Diop's logic, "is
to fall into the white man's fallacy" (Mazrui, 26). This problem, thinks Mazrui, arose only
definition of the continent and this would be contrary to the new culture-based paradigm of
sense of the word. However, the concept that it is at stake in this matter is that of
ethnophilosophy.
Belgian missionary Father Placide Tempels in 1944. The Catholic priest tried to
characterize the essential features of the thought of the Bantu-speaking people in central
and southern Africa. According to Appiah, Tempels argued that "the Bantu way of thought
had at its center a notion of Force, a notion that occupied the position of privilege of the
notion of Being in Western (Thomist) thought" (Appiah, 94). Wallerstein stresses that
Tempels discovered that Bantu cosmological ideas are highly complex, and fundamentally
monogamous in spirit. "One could talk of Bantu ontology, a Bantu psychology, a Bantu
ethic. These 'discoveries' made it necessary to revise basic European attitudes toward the
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Appiah discusses in detail the question of African ethnophilosophy. When
prereflective beliefs about the nature of humankind, about the purposes, and about other
knowledge of and our place in the cosmos are not subjected to systematic and critical
analysis, we speak of "folk philosophy". But in Western academic philosophy, this concern
with the issues, which are topics of folk philosophy, is not sufficient. It is needed a critical
discourse in which reason and argument play a central role. No culture could have social
norms without concepts like good, evil, right or wrong. And no culture without norms
could possibly exist. Every society (or culture) has views about something like mind and its
relation to the body. And every culture has a concept of divinity. "In every culture there is
However, the only tools with which one can approach folk philosophy are those
of the West. African intellectuals find themselves in the situation of being rooted in
African traditions and having also a strong European philosophical education (Continental
or English). In this respect, Appiah underlines that many African societies have as much in
common with traditional societies that are not African as they do with each other.
conceptions about universe or life is not a dangerous attempt against African identity.
Appiah also rejects the idea of 'black philosophy'. Its defense depends on
"essentially racist presuppositions of the white philosophy" (Hume and Hegel thought that
the intellect is the property of men with white skins). Therefore, if the African philosophy
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could not be racial, its source of problematic could be found in the African environment or
Finally, Appiah says that "in one life, at one time, there can be sometimes space
only for one philosophical system". That system does not have to be either Western or
traditional African. "It can take elements of each and create a new one of its own", no
matter the degree of hybridizing in that system, concludes Appiah (Appiah, 95).
kinds of cultures not only theirs and the Western. The other group of therapies,
interpenetration refers to the spread of African culture among the African peoples, from
country to country and region to region. Interpenetration is possible even outside the
continent: many people all around the world are reading now Soynka, are listening to
Congo jazz and admire Yoruba sculpture (Mazrui, 259). The same Mazrui ends in an
advisable manner:
"In Africa we should look at aspects of various ethnic cultures which could be
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YORUBA MAN WITH A BICYCLE
Essay about Continental African Identity
Bibliography
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Penguin African Library, 1966.
6. Fanon, Frantz - "The Wretched of the Earth", Penguin Books, London, 1963.
7. Mazrui, Ali A. - "The Africans - A Triple Heritage", Little, Brown and Company,
Boston, Toronto, 1986.
10. Wallerstein, Immanuel - "Africa - the Politics of Independence", Vintage Books, New
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