African Face Of Independence:Normative and Empirical Dig Into 8 African Countries

There is such a thing as the african face of independence

Humans benefit more when social structures are in place to initiate, sustain and improve the human capital development. Africans demanded for independence as one way to show they demanded self improvement. But, the colonialists who were expected to give independence were in no position to fulfill the promise. The Africans, did not know that they were dealing with a machinery posturing three aspects: imperialism, capitalism and White Supremacy. Also, the Africans were yet to learn the tricks to formulate navigation routes to reach estimable deliverables that characterize being independent.

To demand for independence was to disrupt a colonialist patriarchal gargantuan tool used to dehumanize Africans. It meant that colonialists had to acknowledge Africans were human beings deserving same privileges. It meant Africans would be able to organize and demand better conditions at many levels: civic; work; services; and politics. It meant that Africans would have equal say in participating in ensuring they exercised oversight over excesses. But, where Africans ready? Are they ready even today? Did Africans appreciate that pursuing independence was a lifetime activity?

Unpacking the term independence will show how this is true. The term bears deterministic, ontological, temporal and interactive characteristics. So, in the case of Africa, when it is mentioned, one has to also refer to the private affairs which drove the need for independence into a public sphere.

So, what are the characteristics of independence?

Independence is a relative deliverable whose substance and nature are truncated derivatives which include but are not limited to: power, privilege, position, politics and production. Private level independence is more obsessed with fulfilling basic needs. Unfortunately, this is mostly pursued from disadvantaged positions but there is hope that needs would be met. Maslow stated that: "once the powerful needs for food, security, love and self-esteem are satisfied, a deep desire for creative expression and self-actualization rises to the surface." Private level independence meant fulfilling what are termed as the growth and deficiency motivations. "'Deficiency needs' are needs, such as the need for food, safety, love and esteem that humans cannot do without. A deficiency in any of these interferes with one's psychological health and so one might react defensively, or at times, irrationally, consciously or unconsciously to fulfill these needs – literally or symbolically," Maslow continues. On the other hand, once the deficiency needs are met, there arises growth and fulfillment! It is from a position of psychological well-being that one is able to pursue the universal human tendency to strive for growth, autonomy, identity and the excellence of self-actualization (Maslow, 1987, pp. 117-118). Colonialists used their higher power, politics and privilege to set down conditions which forced Africans into positions of deficiency. These deficiencies were only overcome when Africans advocated for a better standard of living. The large numbers and frequency of demands became pressure points and uprisings which then culminated into demands for sovereignty independence.

Human and Sovereignty independence

Independence is actually a celebration of two subunits: human and sovereignty independence. The sense of pride and euphoria around the enjoyment of independence by the citizens varies between countries. In some countries, independence celebration is universal and in others the government in power makes it partisan. Particular governance styles are important in influencing the vitalism and materialism with which independence becomes apparent. Liberal democracies and authoritarian leaderships place different emphasis on how independence celebrations are conducted. These are in form of public displays of military wares, state ceremonies and public holiday events. There are reasons behind these differences.

Reasons behind differences in enjoyment of independence

One reason why this is so, stems from how power, privilege, position, politics and production are used to catalyze and sustain modernization and development. The other is who benefits from power, privilege, position, politics and production opportunities in any given country. The third is how power, privilege, position, politics and production are used as opportunities or barriers to catalyze and sustain modernization and development. The fourth is where power, privilege, position, politics and production are used for problem-posing and problem-solving. The fifth is when power, privilege, position, politics and production are used mentor and transform a next generation.Some real aspects around independence were that it could be used to counter dehumanizing narratives, can be claimed, demanded, packaged as a reward, debated upon, apparent and aspired to. To the colonialists who expected deference to be shown to them the idea of an independent African went against the grain and it showed how ungrateful they were. The colonialists assumed the superior Western ideologies were to cleanse Africans of backwardness. The zeal for self-reliance, self-determination and independence is universal but the colonialists did not expect this to apply for Africans. They dismissed the African face of independence which came in two forms: human and sovereign independence.

Sovereignty Independence

Sovereignty independence demands came in different ways. Some were in form of resistance, insubordination or war. They expressed ideas of progress and deliverables expected at different stages of self-reliance and self-determinism at human and state levels. The 8 countries used to come up with this essay are:DRC, Tunisia, Kenya, Namibia, Nigeria, Uganda, Zambia and Zimbabwe, have many examples of how they demanded independence. Some started resistance as far back as 1800s. on average it took over 190-200 years of resistance. One should note that independence was not an instantaneous event. Also, it should be noted that in this paper an attempt has been made to break the components of that characterize independence.

These are the dates the 8 countries gained independence: DRC (June 30, 1960 from Belgium), Tunisia (March 20,1956 from France), Namibia (March 21, 1990 from Republic of South Africa), Kenya (Dec. 12, 1963 from Britain), Nigeria (June 1, 1961 from Britain), Uganda (Oct. 9, 1962 from Britain), Zambia (1964 from Britain) and Zimbabwe (April 18, 1980 from Britain).

African independence at private and public levels meant not paying hut and poll taxes; countering the labels that made them property to be sold and treated as Whites and Asians felt like; freedom to associate and share ideas; demand fair prices; running and managing production means; freedom to exercise a religion of choice; hunting; bearing arms; freedom to express desire and denounce wrongs....to name but a few.

Did Europeans treat Africans inhumanely? If so, how?

But, where the Whites/Europeans actually treating Africans inhumanely? What evidence is there that there were written MO's (methods of operations/modus operandi) to that effect?

One can be hard put in finding out the repressive MO's. But one can do a reverse algorithm and list the reactive backlash against imperialism, colonialism and abuses of capitalism.

In general the MO reads as follows (categories): demonize Blacks; commodify Black bodies; emasculate Black males; divide and rule; reward submission; provide labor; collect taxes; change laws; establish jurisdiction; abolish tolls initiated by kings, chiefs or local leaders; permit European mining or settlement; admit missionaries; grow certain crops; give land for railways; or protect telegraph lines—in short, to become agents or collaborators of colonialism. This was resisted by periodic strikes, mutinies,and riots.

A look at the 8 countries will help shed case study experiences

Calvin Kolar (2015), argues that resentment and backlash came in many ways and was catalyzed by the mistreatment in mines, during portage, forced labor, forced submission, deferment to Whites at all times and ill-treatment as household servants. Later, it gave way to resistance movements. The DRC is known for resisting by mass revolts, rebellion and migration movements in the Kasai and Congo Basin, most especially by the Kuba and Mongo.

Tunisia and Namibia have a version version of resistance that got its definition from these two countries having been colonies of two or more countries. Tunisia was a colony (Bey) of Turkey or the Ottomans and was enjoying semi-autonomy. But, was occupied by Italy, France and Great Britain. Namibia, was first a colony of Germany and fell under the leadership of the Republic of South Africa. So, these countries had not only a long history of resistance but faced off with two different forms of colonialists.

Process and outcome of resistance

However, a form of resistance known as state building resistance included many forms of syncretism and organization development by Africans as seen in DRC, Nigeria, Tunisia, Kenya, Namibia, Zambia and Zimbabwe.

Traditional beliefs, Blood congealing rituals, abhorrent medicines, rites and other forms of building coherence were explored by the leaders to build movements.

Leadership had to create a new political structure, whose mission was around nationalist or state-building outcomes. As pointed out earlier, it should be noted that the situation of resistance has more packed in the stories.

The Situation and story of independence

The story is told without deleting experiences such as mass murders, internal strife, disorganization, blood-thirsty murderous campaigns,bitter civil war with the accompanying horrors of bloodshed, violence, divided families, destroyed lands, a disrupted society, a ruined economy, massive unemployment of war veterans, and redistribution of land. But, this story would be incomplete if it were not showing the use of non-war apparatuses, the experiences of clemency and a dignified treatment of unarmed persons or belligerents captured after surrendering or in the event of proclaiming neutrality.

The characters to look out for included: Dedan Kimathi of the Mau-Mau in Kenya, Abd al-Qadir in Algeria against the French, Muhammad III as-Sadiq, Bey of Tunis, prophet Kinjikitile of the Maji Maji revolt in Tanganyika, rebellion by Herero people in Namibia who took the matters of occupancy to courts against the Germans, self determination, use of oral culture and protracted rebellion against slavery and slave trade in Nigeria, the Zulu, the Shona and Ndebele rebellions in the then Rhodesia. For more of these rebellions check out this link please.

Primary and Secondary resistance

Various researchers argue that, African military opposition to colonial conquest was usually organized by the precolonial state, however small, and it was, nearly everywhere, brief. All 8 case study countries shared what Uganda sheds light on. There is what was known as early or primary resistance before World War (I). Forms of African resistance to colonial rule were present from the beginning. Women, children, handicapped, young males and females and appropriation of tools to use as war technologies was common. In Rhodesia, Namibia, Nigeria, Kenya and Uganda this was so common. In Uganda, kings (see Mwanga (II) and Kabalega (II)) and chiefs (see the Lugbara Chiefs and deployed whatever they had at their disposal to wage war against colonialists, including giving up the thrones!

Using Political Philosophy and Politics to analyse independence

With the hindsight of political philosophy and politics, to analyze the situation as felt by the colonialists and colonized Africans. This is possible by drawing from a distinction between politics and political philosophy. Political philosophy asks: what should the government aim to do? Politics asks: how should it do it? The former is normative and about values, which makes it a part of Ethics, whereas the latter is empirical and is about delivery. By analyzing the contexts within which Africans demanded independence, their human agency has to be brought in play. This made up the actions for self determination and human independence.

Viewing Africans as human beings

The centrality of Africans looked at as human beings could not be dismissed because they shaped and defined the kind of independence they demanded. In the event that colonialists asked themselves how it was possible that Africans were demanding independence, there are answers to such a question.

Humans share a universal agency

Individualism and universalism spring from the notion that persons have an innate moral equality by virtue of their humanity. Pluralism, is an acknowledgement that innateness in humans is diverse. It can manifest as exercising reasoning whose outcome is action or ideas. So, it calls for understanding this diversity, also means different beliefs and cultures existed. It meant that moral equality of individuals and the free use of reason were not a reserve of colonialists alone.

The African face of independence

So, unpacking the African face of independence further into its components reveals: humans, needs, free-will, individuality, pluralism, liberty, state, resources, statehood, sovereignty, political philosophy and politics that need to be addressed as causalities, categories or consequences. Familiarity with the importance of these novel notions provides intuitive preparation and makes it possible to formulate action plans to effectively engage in making independence a continuous reality.

Scapegoating and avoiding the hard questions

When considering the definition and character of independence, two scenarios are clear. The colonialists had the wit and wherewithal but chose to withhold any opportunities to uplift Africans from the conditions through which they would be exploited. The second scenario is that of witless Africans, who were limited by knowledge or skills to use to improve their lot. Independence is defined at two levels: human and state. Africans had an uphill task to conceptualize this aspect. The African face of independence is still veiled, even today. The story is still told from the European point of view, using a reward and recognition system set up by Europeans. It is no wonder, we are yet to get both the story and effective social consciousness around building resilient, self-sufficient and reliable independent states where it is possible to initiate, sustain and improve the human capital development. Where people look at each other as dignified persons, given opportunities to thrive fully and not race, religion, politics, status and origins. When Africans still tell deficit narratives, they are self-defeaters who use Europeans as scapegoats for their troubles.

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Rhodes Colossus

Ndebele woman warrior in peace time. Source: https://www.gounesco.com/the-ndebele-rebellion-against-white-settlers/

Rhodes makes peace with the Ndebele in Matobo Hills, 1896; sketch by Baden-Powells. Note the sitting position. Blacks are below and Whites assumed a superior position

Lord Baden Powell. Straight Backed. Baden-Powell's sketch of Chief of Scouts Burnham, Matobo Hills, 1896

Ndebele Warrior. Source: Lord Baden Powell

The photographs are provided to show the expectation of people from their governments. Home ownership houses, financed and built by Government, should be such that squalid, unplanned, dilapidated and slum dwellings are not the norm. Africa is yet to show advance in that area! Source: Google