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African Worldview Theory

The African worldview theory is essentially a combination of the classical and contemporary, continental and diasporic African overarching outlook on human experience and the natural and phenomenal world. It is distinguished from the worldviews of other peoples in so far as it is grounded in and grows out of African history and culture. African peoples' beliefs about God, nature, and major life rituals—such as birth, puberty, adulthood, marriage, elderhood, and death—exhibit enough commonalities to warrant being called an African worldview. These commonalities in many areas of the life-worlds and lived experiences of African peoples render interminable philosophical disputes and semantic discussions as to whether there exists a general or universal African worldview utterly unnecessary and unrewarding. One can know the African worldview by knowing what tasks are performed by a discussion of it.

The key tasks in any discussion of the African worldview are to bring to the fore what African worldview theorists mean by commonalities in African cultures and societies and to lay bare, in a critical and culturally grounded fashion, what many of these theorists are pointing to in their discussions of differences in and among the various African cultures and societies.

Contentions of Commonalities

Worldview theory is at work in all other cultures and societies, as a people cannot survive, and certainly cannot flourish, without creating and transgenerationally passing on systems and traditions of thinking (philosophy), belief (spirituality and/or religion), and values (axiology) that enable them to cope with the specific sociohistorical and cultural challenges of their milieu. In the classical world, African people laid the foundation for human culture and civilization and, throughout the continent, developed societies that rested on and revolved around similar systems of thought, belief, and values.

In the contemporary African world, which includes both continental and diasporic African peoples and cultures, major challenges and common experiences have emanated from, among other issues, African enslavement, the African Holocaust (maangamiz in Kiswahili), and the subsequent colonization of African peoples both on and off of the African continent. The similarities—though, to be sure, not identical nature—of the various thought, belief, and value systems of continental and diasporic African peoples have led many theorists to argue that there is indeed an African worldview. This worldview constitutes a combined continental and diasporic African perspective on life that sums up what Africans know about the world; how Africans evaluate the world, both rationally and emotionally; and how Africans respond to the world volitionally.

Discourse on Differences

Also important in terms of discussing the African worldview is the discourse on differences within African cultures and societies. This discourse, which generally compares and contrasts classical continental with contemporary diasporic African experiences, often argues that too much attention is paid to the commonalities of African peoples and cultures, without serious, substantiated social scientific investigations of the differences among these diverse groups. It is often argued that the phenomenal diversity of African life experiences, both before and after the African enslavement, holocaust, and colonization, did not simply problematize the unification of Africans but also made assertions of a collective worldview among African peoples seem utterly untenable.

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