Page 50 - Msingi Afrika Magazine Issue 5

ECONOMY

human existence and spanning but that self-interest is subordi- and methodological issues, all
the political and philosophical nated to communal well-being. seen as part of the process of
spectrum. Gyekye (1987) defines the con- creating an African self-under-
Economics explains how people cept of African humanism as: standing, which is necessary if
use scarce resources to meet “a philosophy that sees human Africa is to emerge as a proud
unlimited demand. Some peo- needs, interests, and dignity as member of the global society to
ple like to think of economics as of fundamental importance and which it belongs.
a study of supply and demand. concern. For, the art, actions, In this sense, therefore, this is a
Economic systems answer the thought, and institutions of the process of re-awakening, con-
questions: What to produce? African people, at least in the sciousness raising and restate-
How to produce? How to distrib- traditional setting, reverberate ment by Africans tracing the or-
ute? with expressions of concern for igins and achievements of their
Afrikonomics Theory is a ‘spiri- human welfare”. This he sees as civilizations with a view to devel-
tuality without borders’ that is in- the “fundamental concept in Af- oping new economic epistemol-
clusive and pluralistic. It holds a rican socio ethical thought gen- ogies of knowledge production
holistic world-view that empha- erally”. This basic socio ethical based on African lived experi-
sizes the mind, body and spirit humanism is the underpinning ences in their global implica-
that are interrelated and that of African socialism in the post- tions. If we are to move forward
there is a form of monism and World War II period. in history, self-understanding is
unity throughout the universe. Julius Nyerere had this to say crucial to organize ourselves to
It attempts to create a world- on African humanism: It is a hu- move forward in history and cul-
view that includes both science manism of our time, a human- tural experiences. For without
and spirituality and embraces a ism that clearly finds its roots in self-understanding, an African
number of forms of mainstream African authenticity, but which remains incomplete.
science as well as other forms also moves to embrace univer- The reconstruction of our un-
of science that are considered sal concerns and concerns for derstanding of ourselves as
fringe. the future of the universe. This Africans and how our relation-
It is an economic theory that humanism should also recon- ships with the rest of humanity
knows no color but strives for cile people among themselves have led us where we are in the
the betterment of our human and on the basis of the principles of context of a global historical pro-
humanity. It seeks to achieve a complementarity and solidari- cess is crucial. It is a hermeneu-
triumph of the human spirit with- ty. It is equality and respect for tical problem of self-understand-
in the context of economics. human dignity; sharing of the ing in which we have to position
Afrikonomics Theory embrac- resources, which are produced ourselves as authentic human
es African humanism, which is by our efforts; work by everyone beings who have made a contri-
rooted in traditional values of and exploitation by none (Nyer- bution to human civilization, and
mutual respect for one’s fellow ere (1968) in Bhengu, 2006) justifiably so since Africa is the
kinsman and a sense of position Therefore, the Afrikonomics homeland of the world’s cradle
and place in the larger order of Theory must be understood as of humankind. In a word, it is a
things: one’s social order, nat- an articulation of an African eco- hermeneutic task in which we
ural order, and the cosmic or- nomic renaissance, for one can- have to foreground ourselves in
der. African humanism is rooted not say “I am an African” whilst the context of reconstructing our
in lived dependencies. Where politically, economically, socially, historical economic conscious-
life’s means are relatively min- culturally, etc is dependent on ness. It has to be hermeneu-
imal and natural resources are alien heritage. So, an attempt to tical because what is at issue
scarce, the individual person infuse African metaphysics into here is not just “knowledge”
must depend on his or her larger economics has to be taken up, that science claims to be able
community. African humanism problematized, interrogated and to produce through ‘reason’, but
is linked to larger discussions given meaning. a whole way of looking at the
of “communalism” in Africa, It is an African approach that world that involves the relation
though not to radical communal- seeks to present market econ- between the temporal and the
ism. There is a certain “self-in- omy, which encompasses the spiritual world.
terest” among men and women philosophical, epistemological Therefore, this theory deals

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