Primacy of solidarity

To talk about African spirituality in relation to globalisation presupposes a marriage of convenience since the two ap­pear not to be close to each other. However, from a deeper and wider perspective, the two terms do not only have cer­tain common elements, but they also require each other for the integral development of the human person. A healthy relationship between African spirituality and globalisation is important for an African to properly trail the path to better life. It is, in this case, not to demand too much to say that globalisation and its proponents in Africa should take into consideration African spirituality.

What do we mean by the terms African spiritual­ity and globalisation? By ‘African Spirituality,’ we mean that, though in diversity or in cultural multiplicity, Africans have an established way of life, a spiritual life as represented by their artefacts, rituals, cultural ceremonies and proverbs. The term proposes that Africans have a way of looking at the universe and also of un­derstanding and solving the mysteries in it. African Spirituality takes into consid­eration cultures, beliefs, traditions and customs in the context of African beliefs and traditions, and it is further built on the belief and conviction that there is a Supreme Being [God] who is the creator of everything that exists in the universe. This Supreme Being is the custodian and curator of culture, ethics and tradi­tion of the people.

An African is aware of the presence of God, be it in the fields, at the well, in school, in the office, or at the market. Indeed, in so far as religion permeates all the departments of life so fully, it is not easy or possible to isolate it. It has well been said that “Africans are notori­ously religious”. The life of an African accordingly encompasses all these as­pects in relation to the Supreme Being. Indeed, African spirituality is a powerful force in most parts of the continent, and it continues to enjoy an increasing popu­larity focusing as it does on some of the essential spiritual and social needs of the population.

But what does all this presuppose? It appears that Africans have a social-religious worldview which influences their way of life. Their spirituality, their way of life, is religious in a social context. This worldview an­swers questions like the fol­lowing: who am I and who is the other person? Where am I coming from and where am I going? What can I do to pre­serve my life and that of the other? What is the origin of the world, and what is its purpose? What must be the proper orientation of time and space?

It is crucial to take into account the worldview of a people in view of their transformation and integral develop­ment. For that reason, African spiritu­ality, as the African way of life, cannot be ignored in the globalisation process. Additionally, if African spirituality has a social-religious dimension as its phi­losophy, it ought to take into considera­tion the human person. This notion is important because the human person in African philosophy is at the very centre of existence as created and sustained by God. In everything that goes on in the world, the human person is important. Moreover, this person is not an isolated being but one who is part of the commu­nity which essentially involves sharing without condition.

Community solidarity

The human person, consequently, in Af­rican spirituality, exists not in isolation but as a community person. He owes his existence to other people, includ­ing those of the past generation. A per­son is part of the whole. Accordingly, African spiritual life seems to be about building the oneness of human life, of a global village, of a community where everyone is responsible towards it. It takes into consideration the primacy of solidarity where each individual person is a brother or sister, father or mother, grandmother or grandfather to the other. Everybody is related to everyone else in the village.

Solidarity leads them to a principle that the village is ours together, that the world is ours as a family, and that they depend on each other: “I am because we are.” With this solidarity, the earth belongs to each member of the com­munity. It is a gift from the Supreme Being just as life itself is a sacred gift. African religious systems of belief are about sharing all resources given so that each individual is responsible towards the other. African spirituality holds that since human beings are created by one God, the Supreme Being, they are built for each other, that sharing or common-hood builds community, relationships and strengthens the earth. Refusal to share breaks bonds of relationships, consequently destroying the village or the earth.

Globalisation

But what is globalisation? And what is its relationship with African spiritual­ity? Globalisation is described as a way of action aimed at building regional economies, societies and cultures into an integrated whole. Furthermore, it is a word that is used for increasing the connectivity and interdependence of the markets and business of the world. In other terms, it is described as an eco­nomic system that increases the flow of goods, services, labour, technology and capital. It is believed that globalisation increases job opportunities for almost every person in the world. It also be­lieved that the competition increased by globalization in turn facilitates efficient production of goods, and allows them to flow to all members of the globe.

Undeniably, globalisation as under­stood and explained by its proponents campaigns for oneness of human life, for the building of a global village, for connectivity and interdependence. With it, the world is envisaged to be a smaller place, a village, and all goods which were confined to the corner of the earth will flow to all people. This suggests that globalisation in itself is good because it aspires to build reservoirs of goods, bonds of solidarity, equal distribution of goods, promotion of the human person and other aspects that promote human life.

Integral human development

With this description above, globalisa­tion cannot ignore spiritual and religious characteristics of the people. It cannot disregard their world­view. Nevertheless, if globalisation fails to put the human person at the centre as its op­ponents say, it must be reconsidered. Its op­ponents feel that in the pursuit of money, profit and other benefits, glo­balisation can lose sight of the human face, es­pecially the face of the poor in less developed countries. Pope Ben­edict XVI recently said that “globalisation needs to be steered towards the goal of integral hu­man development of in­dividuals, communities and people … shaped not by mechanical or deterministic forces, but by humanitarian values that are open to transcendence”.

Globalisation must thus be understood and pursued as a “tool towards balanced and sustainable development.” However, today’s quest for globalisation by some leaders gives the impression that they are motivated by egotistical desires, thereby weaken­ing its power to build bridges of love, mutual relationships and healthy human interdependence.

Towards a human-centred globalization

In view of the above, we must own that ‘judgement of globalisation has to be measured against the principle of wheth­er it brings life or death, hope and in­tegral development to the people living on the world. If it is bringing poverty, injustice, discrimination, or building a money-centred globe, and not a human-centred one, it needs serious evaluation. Globalisation in the context of African spirituality, thus must put at the centre the human person, the sacredness of life, and respect for the common ownership of natural resources as created and given by God. It must, furthermore, believe in the building of community through mu­tual relationships and interdependence. In this way, globalization will contribute to the building of a peaceful, just and reconciled society. 

Disclaimer: Opinions expressed in this article are those of the writer(s) and not do necessarily reflect the views of the AfricaFiles' editors and network members. They are included in our material as a reflection of a diversity of views and a variety of issues. Material written specifically for AfricaFiles may be edited for length, clarity or inaccuracies.

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