Características del clima social del aula

POL 121 MODULE 3

UNIT 4 THE DOCTRINE OF AFRICAN SOCIALISM

POL 121 INTRODUCTION TO AFRICAN POLITICS

Since socialism is a way of life in traditional African society, a socialist society can only be built by those who believe in and whom themselves practise the principle of socialism (Nyerere 1968:204). Apart from reducing the role of the individual within the society the basic principles of African socialism are manifested and reflected in the family, the nature and theory of society, as well as the role of the state and government.

A major principle of African socialism is that man has no distinct personality separate from that of society; his destiny or future is inseparable from that of society. Therefore the prosperity of the individual is the prosperity of his brethren (Otite 1978:144). The family is also a major factor in the success or failure of African socialism because as an agent of socialisation or primary unit of enculturation, it is responsible for the production of social capital and the continuity of egalitarian African value, modelled on the concept of brotherhood and kinship symbolism.

African socialism does not believe in the Marxist prediction of the

“withering away of the state”. On the contrary, the government was urgently needed to provide the capital required for socio-economic developmentto meet the “revolution of rising expectations” that arose at the dawn of independence. Also, apart from adopting revolutionary language during the anti-colonial struggle, the only radical step embraced by African socialists was nationalisation; which was seen as one way of improving the material comfort of Africans. This was seen as another way to safeguard the hard-won independence of African states, from being lost to neo-colonial forces. In Nyerere’s words; “to nationalise in Africa is to socialise--- in our country nationalisation means socialism”

(Jordan, 1978:41).

The adoption of African socialism has inevitably encouraged African leaders to promote a one partly dominant regime, a phenomenon which Sekou Toure once described as “Democratic Centralism”. The argument is that having sufficiently mobilised the people under a strong national organisation during nationalist agitations, it was only rational to allow the emergent political leaders at the threshold of independence to retain power, undistracted by divisive opposition elements, to pursue the programme of economic development of African states. It is, therefore the responsibility of the party to put forward the goals of the state while the government should carry them out. The trend towards a one-party state in order to remove, according to Otite, antagonist pockets of power, has become “a concomitant of African socialism (Otite 1978:148).

In the perception of African socialists, traditional African societies are classless, egalitarian and conflict-free. Though it is possible to discern

POL 121 MODULE 3

between the rulers and the led, especially during the infrequent moments of succession, yet, the overall structure of African society is that of harmony and unity of purpose.

Also, because African societies rest on communalistic values rather than a network of economic relations, it is possiblefor “we feeling” as against

“I feel” to prevail. The egalitarian structure of African society also influenced the conception and exercise of power. Since all units and actors within the society are complementary power like every other organ of the society is exercised on behalf, and for the good of the society.

SELF-ASSESSMENT EXERCISE

What are the major tenets of African Socialism?

3.2 Historical Context of African Socialism

Proponents of African socialism submit that socialism is at home in Africa. Pre-colonial Africa, according to them, was largely socialist or communalist until colonial penetration brought about a monetised economy, which is integral to the capitalist system. Tom Mboya argues that Africans need not learn socialism because it is indigenous to them.

(Mboya 1963:163). In Africa, a n individual does not have a personality different from the community. According to Nkrumah, the

“free development of the individual is a pre-requisite for the free development of their society (Nkrumah: 1964).

In pre-colonial Africa, there was no private ownership of land, or primitive capitalist accumulation, which is a feature of a capitalist society. The central thesis of African socialism, therefore, is that African society is classless and that the collective approach was central to the definition of societal goals and ends. Also in African society, power was held in trust by the rulers on behalf of the ruled, in pursuit of goals determined by all. A ruler could not be autocratic because there were accepted norms for leadership recruitment, legitimisation, as well as social sanctions to check excesses. African socialism is, therefore, by definition African culture-bound: it is humanist and egalitarian, a defence of African communalism and a mechanism for reflecting on Africa’s originality, cultural and social exclusiveness, in spite of other diversities in the continent (Otite 1978:141).

3.3 Critique and Reality of African Socialism

It is important to appraise the success or otherwise of African Socialism both as a theoretical solution for African socio-economic problems, and also as an ideology, for mass political mobilisation. This is necessary

POL 121 INTRODUCTION TO AFRICAN POLITICS

because the doctrine was propagated as if it possessed readymade answer that would cure the problems of African economic dependence, political instability and social inequality.

However, the reality in African today, many decades after political independence, and the adoption of African socialism is that most African states are still dependent on their former Western colonial powers. Rather than preside over national and self-reliant economies, the present generation of African leaders glory in neo-colonial, client states who in theory, according to Nkrumah, possess all the trappings of independence, but in reality, their economic system and political policy are directed from outside”. (Nkrumah; 1965:ix). Consequently, the political economy of African states is not only asymmetrically tied to the international capitalist system, but operates in ways that make them vulnerable to the vagaries of the economies of the metropolitan Powers.

The present plight of Africans in the prevalence of deepening economic crises of poverty, gross income inequality and unemployment can therefore be attributed in part, to the failure of African socialism.

Also under the guise of nationalisation, most African states opted for the wrong indigenisation policy, which has only succeeded in promoting indigenous bourgeoisie who now emerged as powerless, corporate boardroom members without effective control. In the process, these big companies rather than promoting indigenous entrepreneurship, are merely serving as agents of foreign business and commerce.

Politically, if the adoption of African socialism could be justified in the 1960s as a necessary post-colonial ideology to replace nationalism, it has only succeeded afterwards to produce a crop of African leaders, who created a cult of personality around themselves while pretending to be the messiahs of their people. In the process, Nyerere became popular as

“Mwalimu” (The Great Teacher) while Nkrumah was called “Osagyefo”;

(The Redeemer) (Azikwe 1976:74) all in an attempt to portray themselves as indispensable or as a human personification of their respective states.

In summary, the reality of African states does not indicate that African socialism has fulfilled the objectives ascribed toit.

4.0 CONCLUSION

From the foregoing, it is obvious that both at the dusk of colonial rule and the threshold of independence in Africa, African socialism was a popular concept. Its popularity and general acceptance derived from the perception and belief of African leaders that it could be made a tool for political legitimation and economic transformation. But it was not long

POL 121 MODULE 3

especially when the expected transformation of the economy of African states did not materialise.

5.0 SUMMARY

In this unit, you have been exposed to the doctrine of African socialism.

We have tried to show the distinction between African socialism and doctrinaire socialism. We explained why African leaders embraced African socialism as a post-colonial ideology. We further gave reasons why it failed to meet the aspirations of an average African citizen.

6.0 TUTOR-MARKED ASSIGNMENT

1. Define the concept of African socialism and elaborate on its tenets.

2. Assess the views of various African leaders on African socialism and identify where they differ

3. To what extent can you say that African socialism succeeds as a post-colonial ideology.

7.0 REFERENCES/FURTHER READING

Awogu, F.O.(1975). Political Institutions and Thought in Africa, An Introduction. New York: Yantape Press.

Azikiwe, N. (1979). Ideology for Nigeria Capitalism, Socialism or Welfares. Nigeria Yaba Lagos: Macmillan.

Nkrumah, K. (1964).Consciencism Philosophy and Ideology for Decolonisation. London: Panaf Books Ltd.

Nkrumah, K. (1966). “African Socialism Revisited” A Reprint of an Article in the Struggle Continues. Panaf Books Ltd.

Otite O. (1978). “Issues in African Socialism: in Otite (ed.) Themes in African Social and Political. Enugu: Fourth Dimension

POL 121 INTRODUCTION TO AFRICAN POLITICS

MODULE 4 POLITICAL INSTABILITY AND