African Renaissance: Countering Globalization induced Human Trafficking and Social Injustices

By

Ngozi Nwogwugwu, PhD;1

Rachael Oluseye Iyanda, PhD;2

Eyitayo Adewumi, PhD;3

Ibidapo Odukoya, PhD4;

Kehinde Ohiole Osakede5;

&

Martins Adebayo6

Correspondence email: nwogwugwun@babcock.edu.ng

Abstract

Globalization which is acknowledged as being a necessity for the development of all nations of the world had left in its trail negative consequences on African countries. However, African countries continue to be dependent and underdeveloped even in the face enormous natural resources. Amongst the negative influence of globalization is rising human traffic as well as social injustices and marginalization of less privileged, which is alien to African culture. The study interrogated the efficacy of African Renaissance theory in combating globalization induced human trafficking and social injustices, with specific focus on the Nigerian experience. The paper adopts historical and documentary methods, while relying on a combination of primary and secondary data gathered through elite interviews of purposively selected respondents, who are custodians of native cultures as well as documentary review of secondary data, The study found that African philosophies of Ubuntu, Omoluabi and Akanwanna jide Akanwanna are paradigms that are prevalent across cultures in Africa which if adopted and integrated into the processes of governance, would provide viable alternatives to the negative effects of globalization which impede on the development of the African continent.

Keywords: African Renaissance, globalization, human trafficking, social injustices

1 Ngozi Nwogwugwu, PhD is a Senior Lecturer in the Department of Political Science and Public Administration, Veronica Adeleke School of Social Sciences, Babcock University, Ilishan-Remo, Ogun State, Nigeria. 2 Rachael O. Iyanda, PhD is a Lecturer in the Department of Political Science and Public Administration, Veronica Adeleke School of Social Sciences, Babcock University, Ilishan-Remo, Ogun State, Nigeria. 3 Eyitayo Adewumi, PhD is a Lecturer in the Department of Political Science and Public Administration, Veronica Adeleke School of Social Sciences, Babcock University, Ilishan-Remo, Ogun State, Nigeria. 4 Ibidapo Odukoya PhD is a Senior Lecturer in Department of Political Science, Tai Solarin University of Education, Ijagun, Ijebu- Ode, Ogun State, Nigeria 5 Kehinde O. Osakede is a Postgraduate Student in the Department of Political Science and Public Administration, Veronica Adeleke School of Social Sciences, Babcock University, Ilishan-Remo, Ogun State, Nigeria. 6 Martins Adebayo is a PhD Student in the Department of Political Science and Public Administration, Veronica Adeleke School of Social Sciences, Babcock University, Ilishan-Remo, Ogun State, Nigeria.

Introduction

African renaissance was officially made a major political discourse in the late 20th century by former

South African President Thabo Mbeki. In a series of presentations that started with the keynote address

presented at the Corporate Council on Africa in Chantily, VA, USA, in April 1997; followed by an

addressed to an audience of over 450 comprising members of academia, businessmen, and politicians, in a

meeting held on September 28 and 29 of 1998, in Johannesburg, South Africa. Mbeki (1998) stated that

the primary objective of the Johannesburg meeting was to define “who we are and where we are going in

the global community, and to formulate practical strategies and solutions for future action that would

benefit the African masses”.

The African Renaissance Institute defines African Renaissance as, “a shift in the consciousness of the

individual to reestablish our diverse traditional African values, so as to embrace the individual’s

responsibility to the community and the fact that he or she, in community with others, together are in

charge of their own destiny” (African Renaissance Institute, 2000: 1). This embodies the spirit of the

African way of living which relies on the essence of inclusiveness and cooperation to achieve sustainable

development for the society.

Mbeki’s call for an African Renaissance is not a completely new idea, as the Pan Africanist movement

which was embarked upon to ensure the independence of Africa from colonial domination in the 1950s

was mainly set at achieving the same ideals. Pan-Africanism aimed at uniting the peoples of “Africa

against the tyranny of colonialism by redefining an African identity and freedom independent of colonial

influence. Following from that line of thought, in many ways, the present African Renaissance

movement can be said to be a reigniting of the spirit of Pan Africanism” (Cossa, 2009: 4 – 5; Cochrane,

2001).

The emergence of renaissance in African political discourse after all African countries have

gained political independence is significant because of the fact that political independence had

not translated to economic, industrial, or cultural independence. The continent had not been able

to live up to its potentials and impact the world, as envisioned by the Pan Africanists. As stated

by Mavimbela (1998) in an analysis of the significance of Mbeki’s proposition:

The raison d'etre for a renaissance in the African continent is the need to empower African peoples to deliver themselves from the legacy of colonialism and neo-colonialism and to situate themselves on the global stage as equal and respected contributors to as well as beneficiaries of all the achievements of human civilization. Just as the continent was once a cradle of humanity and an important contributor to civilization, this

renaissance should empower it to help the world rediscover the oneness of the human race (Mavimbela 1998: 31).

Africa’s struggle against western imperialism through attainment of independence for all

countries of Africa, though laudable in having attained its primary goal did not attain the

repositioning of the continent in the global arena. As a consequence of this, Nabudere (2001)

writes the contemporary African society needs liberation at cultural and philosophical levels

which have imperative for attainment of economic independence as well as good governance

across Africa. As pointed out by Thabo Mbeki this is the focus of African renaissance.

This struggle at the cultural level could not have taken on a political form until the whole continent was freed from colonialism and this struggle against apartheid represented a stage in raising the anti-imperialist consciousness of the African people and their unity as African people in the diaspora and at home on the African continent. Up to this point, pan Africanism played a significant role in developing the unity of purpose. Therefore, as we enter the third millennium, Africa is rightly trying to locate itself in this new situation by reimagining and reinventing itself along certain ideological and philosophical lines (Nabudere, 2001: 15).

Globalization which had been hailed by most western scholars as the most significant

phenomenon of the 20th and 21st century capable of ensuring the attainment of sustainable

development by all countries of the globe had however left Africa at the receiving end. The West

developed, Africa had fallen deep into debt and increasing levels of poverty. The vagaries of

globalization had affected the culture of Africans, as alien cultures have become entrenched

across Africa resulting in the loss of the values for which Africans were known. The African

intelligentsia had equally adopted hook line and sinker foreign philosophical thoughts as against

the local philosophical thoughts that resulted in Africa becoming the cradle of civilization

centuries ago.

Globalization had been linked to various challenges that Africa currently faces, including rising

youth unemployment, collapse of infant industries, human trafficking, high level of brain drain

and migrations, increasing levels of corruption in the public sectors as public officials have easy

access to transfer of public funds to offshore accounts in the countries of America, Europe and

Asia (Iyanda & Nwogwugwu, 2015). The transfer of the funds through money laundering had

equally resulted in the denials of the basic needs of the populace in these countries, resulting in

high levels of social injustices across many African countries. As various groups suffer different

forms of marginalization as a result of the competition for resources, some of them had resorted

to violent actions using arms and ammunition supplied by the western countries. The crises had

ensured high level of insecurity which had made attainment of development impossible across

the continent.

Kibuka-Sebitosi (nd) writes that the inability of Africa to attain sustainable development is not

because of lack of resources, as the countries of Africa are blessed with enormous resources;

physical, intellectual and Cultural.

The challenges identified lay in the structural, leadership, mode of communication and the complexity of the competitors in the external environmental and internal environment. Coupled with these challenges, was the loss of leadership principles, values and cultural identity that are vital for growth and development. External forces of globalization, exploitation and intellectual capital continue to erode the continent of its ability to competitively position itself in the knowledge economy (Kibuka-Sebitosi, nd : 2).

The current quest for African renaissance can only be properly appreciated when evaluated

against the background of over fifty years of post-independence economic delusion and political

chaos. The countries of the continent have sustained mediocre economic performance while the

continent remains marginalized in the international economic order. The Arab springs exposed

the weaknesses of the countries of North Africa, which were assumed to be doing well

economically, while South Africa remains the only country that has a strong economy in the

continent (Asante-Darko, 1999: 40).

Mbeki's Renaissance is a secular modernising programme that is political and economic in focus. It pays little attention to cultural and philosophical dimensions. Among the priorities of Mbeki’s propositions are democratisation, good governance, anticorruption campaigns, economic growth, poverty reduction and foreign investment. Mbeki's vision of the African Renaissance includes joining the information superhighway, the emancipation of women, debt cancellation, improved access to international market for African products and sustainable development (van Kessel 2001: 45)

As has been aptly stated by Prah (1998: 83) the objectives of Pan Africanism “to the same extent

African renaissance grounding "in historical and cultural terms which are emancipatory for mass

society, and which in the object does not contradict or deny the rights of other peoples". It is the

utter neglect of the historical, cultural and philosophical components of the African system that

had resulted in the various marginalizations, dominations and social injustices that now

characterize African societies. These the African countries must work assiduously to redress. The

movement for African renaissance therefore seeks to re-position Africa to be able to be a

principal player and equal partner with other continents at the global level. “The only way Africa

will have an equitable participation is to affirm itself independently of the West and its

constructs by abandoning the prevailing current Western constructs… etc., and re-defining itself

in constructs that reflect relevant African indigenous perceptions of reality (Cossa, 2009: 17).

The study therefore interrogated the efficacy of three African Philosophies, Ubuntu, Omoluabi,

and Akanwanna Jide Akanwanna as viable alternatives to redressing the vices, inequality and

social injustices such ad human trafficking and high level poverty caused by globalization

amongst the countries of Africa. The study is subdivided into five sub-sections; introduction,

theoretical background, methodology, Discussion of findings on the application of Ubuntu,

Omoluabi and Akanwanna Jide Akanwanna on governance in African societies, and Concluding

remarks.

Theoretical Background

Globalization

Globalization as a concept and phenomenon defies any consensus definition like other concepts

and phenomena in social sciences. Several scholars have put forward varying definitions, with

bias to their areas of specific interest. Globalization is defined as “a process of bringing together

the compliant nations of the world under a global village with socio-politico and economico-

cultural interaction, integration, diffusion and give and take facilitated by information flow and

perhaps for the enhancement of the global world” (Obioha, 2010: 2). Another definition that

brings to the focus the magnitude of the impact of the transcontinental flow of interactions sees

gglobalization as denoting “the expanding scale, growing magnitude, speeding up and deepening

impact of transcontinental flows and patterns of social interaction” (McGrew, 2002: 1). Giddens

(1990: 64) defines globalization as “the intensification of worldwide social relations, which link distant

localities in such a way that local happenings are shaped by events occurring many miles away and vice

versa”.

Prior to the last decade of the 20th century, the international system has often been based on

supposed interdependence of countries. However, since the 1990s globalization seems to have

produced an international system global integration and cooperation amongst the developed

countries, while the developing countries of Africa and most of Asia had become more

dependent, as Africa had experienced more conflicts than at any other time in its history. In

some of the poor developing countries, globalization had impacted their state institutions to the

extent that such institutions and agencies had become weaker each of the conflicts that had been

experienced, with some of the states continually sliding to the failed state status (Conte-Morgan,

2006: 87).

Globalization has been categorized to political, economic, cultural, technological and financial

globalization. However, for the purpose of this study, we focus on cultural globalization, as it is

the part of globalization that had affected the cultural and philosophical components of the

African societies that this study targets. Several scholars have written on the impact of cultural

globalization on various countries of the world and its importance in understanding the

phenomenon of globalization (Flew, 2007; Tomlinson 1999; Robertson 1992). Albrow (1996)

though not specifying cultural globalization, implies it in the definition of globalization as “all

those processes by which the peoples of the world are incorporated into a single world society,

global society”. This idea of evolving a single global society implies assimilation of some

cultures, as the new system would result in the dominance of specific culture (s).

Cultural globalization is the successor of cultural imperialism which was majorly the efforts of

the colonizing powers to dominate the colonized peoples of Africa, using various forms of the

mass media to foist the alien cultures on the colonized Africans. Even after the attainment of

political independence the western powers maintained their momentum as the neo-colonialist

powers continued the control of the global telecommunications (Schiller, 1991; Matterlart, 1979

& Boyd-Barret cited Movius, 2010).

Modern cultural imperialism is largely supported by the revolutionary technological advances of

the twentieth century. Working from a control-based strategy, it is possible for a handful of

corporations to spread their cultural content around the globe. First, the control of technological

hardware and know-how has been kept in the hands of developed nations through patent laws,

economic barriers and the drain of talented individuals out of less developed countries (Meyer,

2008: 116).

Globalization, so the story goes, has swept like a flood tide through the world’s diverse cultures, destroying stable localities, displacing peoples, bringing a market-driven, ‘branded’ homogenization of cultural experience, thus obliterating the differences between locality-defined cultures which had constituted our identities. Though globalization has been judged as involving a general process of loss of cultural diversity, some of course did better, some worse out of this process (Tomlinson 2003: 270 - 271). Africa had fared worse in the context of cultural globalization as it had become an extension of

cultural imperialism, with the wholesale consumption of the cultures of the West which had

become entrenched into the media framework of the African countries. Recently, movies from

South America and Asia have joined the North American and European movie markets that

dominated viewership across Africa thereby furthering the propagation of alien culture across

Africa, and local culture usually propagated by the domestic movie industry and neglected in

favour of the foreign ones. This is continually resulting in the emergence of generations that

cannot link up with the traditional values of the African societies which promote community,

togetherness and cooperation instead of the western cultures which promote individualism and

competition.

Human Trafficking

Different perspectives had been adopted by scholars and international organizations in

explaining or defining the phenomenon of human trafficking. The various perspectives include;

criminological perspective, legal perspective, sociological perspective, human right perspective

and Gender perspective. Human trafficking as phenomenon has been defined as “the

recruitment, transportation, transfer, harbouring or receipt of persons, by means of the threat or

use of force or other forms of coercion, of abduction, or fraud, of deception, of the abuse of

power or of a position of vulnerability or the giving or receiving of payments or benefits to

achieve the consent of a person having control over another person, for the purpose of

exploitation”. (Organisation for Security and Co-operation in Europe (OSCE), 1999;United

Nations (Protocol) 2000; Aghatise 2002, Luda 2003,Troung 2006; Nagle 2007; Scarpa, 2008;

Wheaton, Schauer, and Galli, 2010).

Chandran (2011) argued that there is a challenge in defining and

interpreting the words that form the three core elements, that is, the identification as to whether or not the act of human trafficking took place. She observes that there is a serious absence of one document (Protocol to Prevent, Suppress and Punish Trafficking in Persons, Especially Women and Children, Palermo Protocol or the Trafficking Convention) that defines the human trafficking terms (recruitment, deception, coercion, abuse of a position of vulnerability, slavery, forced labour, etc). Chandran had however pointed out that the United Nations Office on Drugs and Crime (UNODC) Model Law against Trafficking in Persons provides an extensive set of definition of terms which protocols and conventions have not taken into consideration (Iyanda & Nwogwugwu, 2015: 20).

Human trafficking or trafficking in persons, especially women and children, can be said to be

directly linked to some “push and pull” factors. Push factors are the enabling conditions within a

country that makes its citizens seek to emigrate with the hope of having a better life in some

foreign land. Most of those who have been trafficked from different countries of Africa had been

as a result of certain push factors, such as high level of poverty, insecurity and some endemic

crises, lack of employment opportunities, and political instability (Salah, 2001). Talens (1998

cited in Iyanda & Nwogwugwu 2015) write that the pull factors include the failure of the

economic restructuring programmes recommended and superintended by the IMF and World

Bank that were not formulated with the realities of the domestic environment which had resulted

in massive debt profile for most of the countries of Africa. African countries top the list of

Highly Indebted Poor Countries of the world as the women and children are exposed various

forms of exploitation including trafficking as a result of the worsening economic conditions. This

is especially so as globalization creates the picture of the environment of the west being safe

havens where they could have all that they lack in their own societies necessitating the search for

greener pastures.

The economic liberalization brought about by globalization had resulted in the total collapse of

many industries that were hitherto protected by various protectionist policies by the governments

of Africa. These infant industries however, were not able to compete favourably with the

industries of the west and China as globalization resulted in opening of markets and removal of

barriers. The implication is that these infant industries could not compete with the cheap

products of the huge industries of the West and Asia resulting in closure and retrenchment of

their workforce. Some of these people are exposed to unemployment and poverty in societies

where there are no social security programmes to take care of the unemployed like exists in the

west resulting in increasing number for those who live below the poverty level and the number of

those who end up as candidates of voluntary or forced trafficking from Africa.

Methodology

The study adopted descriptive and historical research designs. Triangulation method of primary

and secondary data was utilized. The population of the study is Africa. Purposive sampling

technique was adopted in the selection of countries, philosophies and respondents. The study

focused on philosophical and cultural components of the African society as such, two countries

were purposively selected for the study; Nigeria in West Africa (the most populous country in

the continent) and South Africa (the most developed economy).

The selected philosophies are Ubuntu, Omoluabi and Akanwanna jide akanwanna. The study

relied entirely on qualitative data. Primary data was collected through in-depth interviews

(personal and telephone) as well as structured interviews administered through email. The

respondents for the interviews who were people regarded as custodians of native law and

customs, title holders and community leaders, well versed in the cultures and philosophies of

their peoples were selected from five states in Nigeria, (Abia, Imo, Lagos, Ogun and Oyo States).

Abia and Imo states (South East of the country) were selected from heart of Igboland where the

Akanwanna Jide akanwanna as a philosophy guided the values of the peoples living before the

advent of colonialism, and is still regarded by many as the bedrock of sustainable development.

Lagos, Ogun and Oyo States ( in the South West of the country) were selected from Yoruba land

the home of Omoluabi phenomenon, the ancient philosophical thinking that guided development

and sustenance of the Yoruba races centuries ago.

The secondary data were collected through accessing of relevant publications in learned journals,

books and materials downloaded from the internet. Data were content analysed and utilized in

answering the major questions that the study sought to answer regarding the application of the

African philosophies in the processes of governance to redress the vagaries of globalization such

ad human trafficking and social injustices. The data collection process and analysis covered a

five month period of February to June 2016.

Discussion of findings on the application of Ubuntu, Omoluabi and Akanwanna jide akanwanna on governance in African societies

Ubuntu

Ubuntu is a concept and phenomenon that is at the heart of the traditional South Africans.

Several scholars have written extensively on Ubuntu from various perspectives, covering its

meaning, history, significance and relevance for societal sustenance and development. The word

Ubuntu is derived from a Nguni (isiZulu) aphorism: Umuntu Ngumuntu Ngabantu, which can be

translated as “a person is a person because of or through others” (Moloketi, 2009:243; Tutu,

2004:25-26).

Ubuntu is a word common to two indigenous South African languages, namely Zulu and Xhosa.

This concept of individual significance being achieved through the community, is the basic

understanding that has been repeated by many black South Africans (Louw 2002: 1). Ubuntu can

be said to embody the true African spirit expressed in the culture of Africans which is epitomized

by hospitality, compassion, reciprocity, dignity, humanity and cooperation in building and

maintaining communities based on the principles of fairness, equality, justice and caring for one

another (Khoza, 2006:6; Mandela, 2006:xxv; Luhabe, 2002:103; Tutu, 1999:34-35). Nussbaum

(2003: 2) expounds further by writing that Ubuntu “is an Nguni word from South Africa which

speaks to our interconnectedness, our common humanity and the responsibility to each other that

flows from our deeply felt connection. Ubuntu is consciousness of our natural desire to affirm

our fellow human beings and to work and act towards each other with the communal good in the

forefront of our minds”.

Mbigi and Maree (1995: 1) defined Ubuntu as “a metaphor that describes the significance of

group solidarity, on survival issues, that is so central to the survival of African communities, who

as a result of the poverty and deprivation have to survive through brotherly group care and not

individual self-reliance”. In its application, Ubuntu is commonly expressed through African

humaneness which is devoid of individualism which western cultures promote. As a result, the

entire African community share the joys and pains of each individual in the community. This is

exemplified in the fact that marriages and funerals are seen as that of whole communities and are

centrally planned. People do not get married to individuals, but rather the community of the

spouse as all members of the spouse’s community see the person as an in-law and by extension a

member of the community.

Ubuntu and the belief that we are, because other members of the community exists brings a sense

of communalism that seeks the good of others, encouraging cooperation amongst the members.

The implication is that application of Ubuntu would result in a society where the interest and

needs of all members of the society are well catered for. There will not be any form of

marginalization or deprivation of rights that could result in human trafficking. There will not be

domination of any group by an individual or group, as the welfare of all members of the society

are the prime motive of every member of the society. Application of Ubuntu will ensure that

justice is practiced in the governance of the society as everyone is treated fairly and there would

be equity in allocation of resources without discrimination of gender or socio-economic status.

Ubuntu in governance would ensure that there is elimination of the massive inequality that exists

in the present societies that has been entrenched as a result of the influence of globalization. Application of the Ubuntu philosophy in governance would unlock the capacity of an African

culture in which all members of the society including public officials would in the conduct of

their public responsibilities express compassion, reciprocity, dignity, humanity and mutuality in

the interests of building and maintaining communities with justice and communalities (Poovan,

Du Toit & Engelbrecht, 2006:23-25). The implication is that public officials would be

accountable to the people thereby eliminating all forms of public sector corruption that

dominates most of the countries of Africa which had resulted in the countries being highly

indebted. As stated Nussbaum (2003): Ubuntu is a social philosophy, a way of being, a code of ethics and behavior deeply embedded in African culture. The underlying value seeks to honor the dignity of each person and is concerned about the development and maintenance of mutually affirming and enhancing relationships. Because ubuntu embraces and requires justice, it inspires and therefore creates a firm foundation for our common humanity. It has been in existence for thousands of years in most countries of Africa and continues to lie at the core of intrinsic values in traditional African culture, although in urban areas, such values are being increasingly eroded (Nussbaum, 2003: 2). The application of the principles of Ubuntu in governance in contemporary African societies will

result in the elimination of social injustices and inequalities. Caring for one another would ensure

that social welfare programmes are put in place to ensure that no member of the society suffers

from deprivations and abject poverty. Those who are unemployed would be catered for and

government would formulate and implement policies and programmes that would ensure the

creation of new jobs that would take care of the large number of unemployed. As rightly

observed by Nussbaum (2003):

Because of its emphasis on our common humanity and the ethical call to embody our communal responsiveness in the world, ubuntu offers an alternative way to re-create a world that works for all. Simply put, people, businesses and countries would re-learn how to live together with respect, compassion and dignity and justice and to re-organize resources accordingly. Ubuntu, applied to business and corporate responsibility, would be ultimately about sharing wealth and making (at the very least) basic services, such as food, housing and access to health and education accessible and visible to all members of our global family (Nussbaum, 2003: 3). Even businesses would be run in such a way not to focus only on profit maximization in line

with western tenets but to equally ensure the good for all the members of the society being

served. This would imply complete re-orientation of not only domestic business executives but

also foreign investors desiring to invest in Africa, to know that the principles of doing business

are humane and considerate of the needs of the people being served, and not the competitive

spirit of profit maximization and unbridled exportation of profits. This would equally eliminate

incidences of bribing of public officials by foreign businesses as Ubuntu would ensure that there

are no corrupt officials ready to accept personal gratification from intending foreign investor.

Given that it is the responsibility of the society to take care of its own, the collaboration of

government and the businesses in provision of housing, food, access to quality education, would

ensure that widows, orphans and other less privileged persons would be well taken care of. This

would create a situation where there would be nobody in the African communities exposed to the

vagaries of harsh economies that could force them to become victims of human trafficking as a

result of abject poverty and lack of opportunities.

Omoluabi

Explain the phenomenon of Omoluabi in Yoruba culture?

Omoluabi refers to a person as a well as a philosophy of governance among the Yoruba nation.

There are two divergent views of the original coinage of the concept or phenomenon from which

Omoluabi was derived like most ancient concepts and philosophies. “Omuluabi as a concept is

an adaptation of the Yoruba phrase ‘Omo ti Oluwa bi’ literarily meaning the child that was given

birth to by God Such a child is believed to epitomize the attributes of God, and can be referred to

as an ideal person” Akogun Lekan Alabi (in a person interview at Ibadan on 16th June 2016).

Another is that it is an adaptation of “‘Omo ti Noah bi’ literarily meaning the offspring of Noah

that follows the footsteps of the father in being obedient to God and doing what God directs”

(Oba Oladele Ogunbade, Agbejioye II, the Ologere of Ogere. However, there is consensus on the

identifying characteristics of an Omoluabi by all the respondents interviewed. To them Omoluabi

refers to a person with good character and all the qualities and values that the society desires of

its members. “The word Omoluabi is a distinguished name tag to someone who portrays a good

character, role model, front linear, good behaviour, shows respect, Honesty Obedient, fruitful

and contributed positive to people life” (Iya Loja of Ojo market, in personal interview conducted

on 21st June 2016).

How does OMOLUABI affect inter-relationship between member of the society at the

formal and informal level?

A person who possesses all the good qualities desirable for the proper functioning of the

societies would have very good relationship with other members of the society in which he or

she resides. An Omoluabi in our society does not belong to anti-social life, in Yoruba traditional

culture, Omoluabi respects the tradition, obeys national status when arises, render respect and

honour to elders and people in authority. According to Chief Durosimi, Olumo, of Oto Ijanikin,

in Lagos state (in a personal interview conducted on 10th February 2016), “in our time when we

see our elder we frustrated by greeting and collect whatever load they carry. Omoluabi respect

the laws, rules and regulation culture and tradition, serves as intermediaries between the society

i.e. (place they live and the people in Authority)”.

How does OMOLUABI affect governance?

Most of the respondents maintained consensus opinion that “Omoluabi serves as agent of

change, one who in public life would portray the good ideals desirable for attainment of peace

and development. Omoluabi provide services to the people when in authority and demonstrates

openness”. OMOLUABI had been used to build a good image in the society for both traditional

and modern day. Based on his behavioral characteristic he can be used as a veritable tool for

development in the society.

A government that is composed of Omoluabis would be focused on building a good society and

attaining sustainable development. Being people who are not greedy to amass wealth, and have

no inclination to social vices and crime, they channel public funds to meeting the needs of the

society. This would result in attainment of good governance in such a society, as the government

would formulate and implement people oriented policies and programs.

As a philosophy of governance the Omoluabi would seek for the good of the society. That

implies that the government which is composed of Omoluabi would be able to provide the

critical infrastructure and welfare services that are needed in the society. This is glaringly

missing in most countries of Africa where the critical infrastructure are either non-existent or not

functioning. In Nigeria for example, data exists in abundance of the dire state of critical

infrastructure, where the inability of the government to provide regular power supply had over

the years resulted in the relocation of some industries that saw doing business in the country as

being prohibitive as a result of very high costs. The quality of educational facilities had been

very low for several years as the government’s annual budget allocation to education had remain

very low, most of the time being less than eight percent instead of the UNESCO recommended

16% minimum.

Does the concept of OMOLUABI affect the quality of members of the society? Does it

recognize rule of law? Does it encourage the equality of members of the society regardless

of their social status?

One of the respondents High Chief Durosimi stated that the Omoluabi recognizes the rule of law

without respect to the social status of all concerned as members of society receive equal

treatment. According to him:

Omoluabi recognizes the rule of law because they are law abiding citizen. The Omoluabi is not proud because of the public office to which he is entrusted, but remains humble, he sees himself as equal to the other members of the society, who he regards as family, since they have one source. OMOLUABI affects the other members of the society in various forms. As a role model, the Omoluabi is expected to deliver exemplary leadership in relationship with other members of

the society that he or she interacts with in both public and private life. In showing respect to others, Omoluabi does not discriminate between the rich and the poor, but rather treats the poor with love and tries to see that their needs are met.

A society that is made of Omoluabis would be a wonderful society to live in. this is as a result of

the fact that it would be a crime free society. All those attributes that are seen as abnormal which

thrive in most societies today would be absent as nobody would engage in them. In traditional

Yoruba societies, like most African societies it was abomination to steal, commit adultery or

fornication (as a woman who was not a virgin at the point of marriage was seen as a disgrace to

the family) and lacking proper upbringing. Such a person was not Omoluabi.

Omoluabi as a philosophy of governance recognizes and respects adherence to the rule of law.

Omoluabi does not believe that a leader should live above the law it does not stipulate that there

should be immunity for a person occupying public office. Such a leader is expected to epitomize

the ideals of the society, and is not supposed to engage or condone any act that is contrary to the

precepts of the law.

Unfortunately the present African societies have immunity clauses for some public officials

(borrowed from the West) which had resulted in their engaging in illegal activities while in

office including the looting of public treasury. The administration of justice in some countries of

Africa, as a result of non-adoption of the philosophy of Omoluabi does not operate with the

guiding principle of rule of law. Some members of society are treated as above the law, because

of their connection to various top government officials or to people within the corridors of power

and they literarily go away with any kind of kind that they commit.

In cases where the government is believed to fighting crime there seem to be evidence of

selective justice. The highly celebrated war against corruption in Nigeria had been targeted at

members of the Peoples Democratic Party raising questions to the genuineness and fairness of

the exercise. Former public officials who were members of Peoples Democratic Party when they

served and later defected to the ruling All Progressives Congress (APC) have been shielded from

any kind of probe or inquiry by the government even though their some allegations of corruption

and money laundering against them. Some of such people currently serve in the government, and

raising the question of how a government that is operated by corrupt people can genuinely fight

corruption.

Can the practice of Omoluabi help to ward off vices such as human trafficking and social

injustices, such as marginalization of poor and the widows and orphans in the society?

Omoluabi (i.e. People with this name) are life builders, they neither belongs to any anti-social

not social injustice if Nigeria leader can posses the attribute of Omoluabi no more crime in our

society, we will be living a crime free society. Omoluabi will not only ensure that there no

human trafficking, and elimination of all forms of social injustice in the society, but would also

ensure that crimes are reduced to the barest minimum if not eliminated. It is an abomination to

commit crime or engage in any bad behavior in the society.

According to Akogun Lekan Alabi (in personal interview conducted on 16th June 2016 at Ibadan)

vices such as human trafficking, social injustices, marginalization of widows and orphans are alien to the tradition of the Yoruba nation. The Omoluabi philosophy believes in equality of all members of the society, regardless of their social and economic status. There is a sacred trust placed on the leaders to care for the less privileged and ensure that they lack nothing.

A government that is composed of people who are Omoluabi, leading a society that is made up

of Omoluabis would be free from all vices, crimes and social injustices. As the Omoluabi seeks

the welfare of others, and Omoluabi cannot engage in any form of bad behavior by virtue of the

fact that he or she possesses the attributes an ideal person it then implies that while in

government they would serve the needs of the people. They would work assiduously to breach

the gap between the rich and the poor.

Akogun Lekan Alabi stated that modern day human trafficking is slavery, and is not in line with

the principles of Omoluabi. Instead of trafficking other human beings on the excuse of poverty,

Omoluabi proposes that they should be taken care of and their basic needs provided for, on the

basis of the fact that all members of the society are equal and are entitled to the good life. It is

therefore the responsibility of the state to provide the necessary social welfare services that are

needed to ensure that members of the society who belong to this class are not discriminated

against or marginalized.

A government that is based on the philosophy of Omoluabi would eliminate all forms of social

injustice by ensuring that there is equality and respect for others. Omoluabi implies equity in the

allocation of public resources and everyone in the society is regarded as important without

regards to their social or economic status. A government built on the platform of Omoluabi

would ensure that the social welfare policies are put in place to ensure that all members

especially the poor have all their basic needs. This is what is missing in governance across Africa

today. Africa is believed to have the largest concentration of the world’s poor in spite of the fact

that it is not the continent with the largest population. The implication is that the people in

governance across most countries of Africa are not Omoluabis, and as such are not able to

connect with the ideals of Omoluabi and are not leading in line with the tenets that Omoluabi

portrays.

Does OMOLUABI encourage accountability and transparency in the handing of resource

of the society? Can it be effectively deployed in ensuring the combating of corruption in

Nigeria?

An Omoluabi who is selected as a leader is a servant of the people, and sees the welfare of those

he or she is leading as paramount to the success of his or leadership. As stated by Olumale

Ogundare, the Olumale of Ogere-Remo (in a personal interview on 30th June 2016), an

“Omoluabi does not engage in any form of corrupt practices as these are antithetical to the ideals

and values that the Omoluabi lives for.” Oba Oladele Ogunbade, Agbejioye II and High Chief

Durosimi, stated in separate interviews that “The Omoluabi would not engage in extravagant

living and unnecessary display of wealth as his or her role as a leader is a sacred trust to take care

of the less privileged in the society and ensure that they have a good life”. This is a quality that is

not present in most of the leaders (both elected and appointed) across Africa, who have been

reported to have looted the treasuries of their countries. Several African countries have

continuously been ranked by Transparency International as being among the most corrupt

countries in the world, while they also are among the lowest ranking nations in terms of Human

development Report every year.

Omoluabi as a philosophy of governance would imply a society that has a leadership that attains

good governance. The Omoluabi naturally would not engage any criminal or fraudulent activity

and as such would be honest, transparent and accountable in discharge of public responsibilities.

This would ensure that there is no corruption of any kind in the management of public resources.

According to Oba Oladele Ogunbade, Agbejioye II and Chief Durosimi, “the current scenario in

which public officials are implicated in looting of public treasury is as a result of the abandoning

of the values and principles that govern traditional Yoruba society. We now have public officials

that are not Omoluabi and go buy their way into office or are sponsored by political godfathers

who see public office as investment”.

Commenting on the efficacy of application of philosophy of Omoluabi in governance, Akogun

Lekan Alabi stated tha application of the philosophy ensured the security of ancient Ibadanland,

and facilitating the mobilization of the Ibadan warriors to protect the Yoruba people especially

the Alaafin of Oyo kingdom from the invading Fulani Jihadist. The fact that there was good

governance in Ibadanland was what made it possible for the people to unite to protect their

kingdom from the invaders:

adoption of the philosophy of Omoluabi in the governance of Ibadanland was what sustained it in the face of various invaders, and ensured that the Ibadan people were not overrun by the Fulanis after Afonja had made alliance with Alimi which resulted in the killing of Afonja and the enthrenchment of an emirate in Ilorin and subsequent efforts to carry the Jihad throughout Yoruba land. If not for my forefathers who were great warriors, the Jihadists would have succeeded and what we have today as Yoruba land would have had a different configuration.

Can OMOLUABI be relied on as platform for ensuring the election of credible candidate

into public offices?

There was a consensus agreement of the respondents that Omoluabi would ensure the election of

credible leaders. According to them, if being an Omoluabi becomes the criteria for election into

public office, people who meet the criteria of being Omoluabi would be the only ones that would

be allowed to contest election ensuring that only credible leaders are elected at all levels. High

Chief Durosimi (in a personal interview conducted on 10th February 2016) and Olumale

Ogundare, the Olumale of Ogere-Remo (in a personal interview on 30th June 2016) stated that

“Omoluabi is a good criteria to be using before choosing someone to represent in his or her

people in government, Let visit their villages and homes to what people say about those who

want to represent them in government”.

Akogun Lekan Alabi stated that

adoption of Omoluabi as parameter for measuring who is to be elected to public office would definitely result in election of credible leaders. In fact, Omoluabi is the best qualification for public office, because with an Omoluabi at leadership position there is guarantee that he or she would do the right even if nobody is watching, because it is part of the Omoluabi to do what is right.

The reality on ground is that as a result of the non-adoption of the principle of Omoluabi in

determination of qualification for public office a large number of those occupying top

government offices across Africa are those who ordinarily would have been disqualified. A large

number of top public officials in countries of Africa are people with past criminal records, yet

they were cleared to contest elections, and subsequently emerged as people did not know their

pedigree. James Ibori who served as governor of Delta State in Nigeria, was convicted in London

for crimes committed even before he became a governor. Ordinarily a background check to see if

he is an Omoluabi, would have resulted in his disqualification. Several Nigerian leaders past and

present, contested elections in the country while having one allegation or the other against them

which were public knowledge. Some were still being investigated by the law enforcement

agencies as at the time they contested elections. Senator Theodore Orji was elected as governor

of Abia State in Nigeria while in prison detention on charges of money laundering. He was

granted bail to facilitate his swearing in as governor, while the case died a natural death after he

was sworn in as governor.

A system where the political godfather singlehandedly selects a party candidate who he imposes

on the party as the party flag bearer and the general public then rubber stamps such selection in

the general election negates the principle of Omoluabi. Adoption of the Omoluabi criteria would

imply that the political godfather would not just select somebody who will do his bidding as the

election management body would even disqualify the person for not being a fit and proper

person for the office.

Globalization has exposed us to strange culture that have eroded some of our values, how

can are emphasis on the concept of OMOLUABI help bring about a re-orientation of values

of the state?

The interviewees stated that globalization had brought strange culture to the society. In their

efforts to develop in line with western definition of development, African societies have adopted

strange culture, and even in coping have copied wrongly. The wrong application of the different

kinds of culture copied from different countries and continents had resulted in life styles that

negate the values of African societies, and degraded the quality of life.

Some of the vices that exist in African societies today were copied from watching of films and

videos made in America, Europe and Asia which had become the reigning past time of most

African societies. This is part of the legacies of cultural globalization, which had resulted in

people adopted the cultures of foreign countries as a result of what they watch with the wrong

belief that whatever is foreign is the best as those are the things that facilitated the development

of such societies.

High Chief Durosimi, went further to agitate for a complete re-orientation of the society as well

as adoption of a new system for swearing in of elected public officials. According to him

What I will say in my opinion is that, we should start injecting our culture back from primary school – University also in our home. If we bring back Ogun, Sango, Obatala, Ayelala etc. for all people in government office to take an oath not using Koran and Bible you will see people behave well. In addition parent should start teaching their children culture and acceptable values, they will be fear in heart.

Akanwanna Jide Akanwanna Explain the phenomenon of Akanwanna Jide Akanwanna in Igbo culture

Akanwanna Jide Akanwanna is both a concept and a philosophy that guides the communal living

which is the bedrock of Igbo traditional existence. “Akanwanna Jide Akanwanna is an integral

part of the Igbo culture in which everyone is the brother’s or sister’s keeper and you cannot close

your eyes to the suffering of a brother or sister and there is the belief that the no one can live in

isolation” (Eze P. E. Ekwenye, Ezeukwu I of Abala Autonomous Community in a personal

interview on 4th May 2016). Expounding of Akanwanna Jide Akanwanna, a community leader

and legal practitioner, stated that “though viewed as egalitarian, the Igbo do not believe in

individualism, and prior to contact with the Europeans, lived in villages in which there was

communal ownership of property. Success was not measured by individual attainment, but rather

by the developmental strides that the community attained collectively (Paul C. Ananaba SAN,

personal interview conducted on 10th June 2016).

How does Akanwanna Jide Akanwanna affect inter-relationships between members of the

society at the formal and informal levels?

Akanwanna Jide Akanwanna among the Igbo is a guiding principle for inter-relationships. As

one’s existence can only be defined by the existence of other members of the community, it

means that there has to be very cordial relationship with all members of the community. Each

community operated like a family, which is also the reason why an Igbo person introduced to

another Igbo person that he/she had never met before, in a foreign land would immediately refer

to the person as nwannem (my family member) even though they may come from different states

and their lineages have not had any contact in the last 100 years or more. As aptly documented

by Okwor and Onah (2012) several related concepts and phenomenon that guide living among

the Igbo, re-enforce the idea of communal living which Akanwanna Jide Akanwanna portrays.

This form of existence in Igbo permeates all aspects of Igbo life and is expressed in diverse ways in their social and economic relationships. For the Igbo, in their social life the expressions; onye aghala nwanne ya (be your brother’s keeper), igwe bu ike (there is strength in multitude), som adina I need companions), to mention a few, alludes to the fact that no man is an island and that life is not lived in isolation. It shows that communalism was preferred to individualism. Life was lived in a community and it emphasized corporate personality against individuality. This sense of community pervaded all life’s activities; people assisted their neighbours without charge in building their huts, in the farmland, in marriage, in child upbringing, during occasions for joy or sorrow. The guiding principle of living in the community was “I am because we are.” Everybody worked for the good of the community. An individual considers the implications of his/her actions on the community not as they are pleasing to him. In this vein, the different individual socio-political units are closely knit together. Consequently, the nuclear family in the traditional set-up was not pronounced (Okwor & Onah 2012: 162).

The idea of “I am because we are” is equally present in the cultures of other societies in Africa,

such as Southern Africa, where it is eloquently expressed in the phenomenon of Ubuntu.

Communal living and care for one’s brother and sister and seeing all members of the community

as being bound together by blood was at the core of African societies prior to contact with

imperialist powers and subsequent colonalization.

How does the Akanwanna Jide Akanwanna affect governance? Does it encourage accountability and transparency? Can it be effectively deployed in ensuring the combating corruption in Nigeria?

In line with the phenomenon of Akanwanna Jide Akanwanna, governance is supposed to be

carried out in a transparent and accountable manner. “In line with the principles of Akanwanna

Jide Akanwanna all public activities are supposed to be carried out in the interest of the entire

community as everyone is direct beneficiary of such programmes” (Mrs N. O. Ukandu & Chief

O. D Nwachukwu in separate interviews at Mgbidi, Imo state, on 5th May 2016). Expounding on

the significance of Akanwanna Jide Akanwanna in governance, Barr Paul C. Ananaba SAN

stated that “Pro-people policies are implemented with favouritism shown to any group or sub-

groups. There is insistence on equity in allocation of resources”.

At the individual level, “one’s life should be straight-forward, upright, honest, predictable and

impartial, while at the public level this is translated to actions of public officials not being

perverse, is performed as it should be, is done in a disinterested manner, or follows a due

process” (Oraegbunam, 2010: 57). Explains the emphasis on self-help projects in various Igbo

communities, as the various groups in the communities come together to raise funds for

infrastructural development of their communities without waiting for the government, it is their

responsibility to provide for qualitative living by members of the community without waiting for

external interests. Those who are charged with these responsibilities are therefore expected to see

themselves as stewards of the people and be accountable to them.

Does the concept of Akanwanna Jide Akanwanna affect the equality of members of the society? Does it recognize rule of law? Does it encourage the equality of members of the society regardless of their social status?

Akanwanna Jide Akanwanna insists on equality of all members of the community, even though

there is respect for the elders. However, people are not worshipped because of their position or

social status, there is no marginalization of anyone or group, as everyone is seen as having the

same rights in the society, which is connected to the saying Igbo ama eze. This is the Igbo way

of expressing the need to adhere to rule of law, where the King does not get favoured because he

is the king, rather everyone is equal regardless of their social status.

In line with principles of Akanwanna Jide Akanwanna widows are orphans are supposed to be

taken care of within the family circle. A responsible members of the family is appointed to take

care of the widow like his own wife, and the children like his own children, this ensures that

nobody becomes so exposed to poverty that the person is forced to go into various vices, on

becomes a victim of human trafficking either voluntarily or by compulsion.

The phenomenon of Akanwanna Jide Akanwanna when applied ensures that the even the less

privileged are not seen by their status, but are acknowledged as members of the family that need

to be protected and provided for. “The less privileged are seen as family members to be taken

care of and not exposed to harsh economic conditions that could get them frustrated” (Chief

Obinna Okorie, interview conducted at Amakaohia, Owerri, Imo State on 6th May 2016).

Can the practice of Akanwanna Jide Akanwanna help to ward off vices such as human trafficking and social injustices, such as marginalization of the poor and the widows and orphans in the society?

Chief Ugwunna Amanze (in an interview on 12th May 2016) stated that Akanwanna Jide

Akanwanna in the traditional Igbo Society did not create the environment for various social

injustice and existence of various vices that exist in contemporary society such as human

trafficking. Agwuna (2014) states that social injustice exists in:

a situation where people are routinely discriminated against and in some cases, out rightly abused neglected & despised because they cannot stand up or speak up for themselves. These ills can be seen in the unfair and uncaring treatments towards the less privileged, child abuse, violations on women rights, failure of governance and good leadership ethnic, religious & economic discriminations, molestations, victimization, degenerations, traumatic conditions of workers etc (Agwuna, 2014: 45). The various forms of social injustice would be non-existent in the society where Akanwanna Jide

akanwanna is the guiding principle for societal existence, because of the communal nature of such a

community. “Different types of social injustice started manifesting in the Igbo communities following

contact with Europe and adoption of western culture, as people became more selfish, individualistic, and

uncaring about the welfare of other members of the community, which is not in line with traditional Igbo

culture” (Eze Paul E Ekwenye, Ezeukwu II of Abala). This is in agreement with earlier scholarly

propositions which see Igbo culture as being more humane than the European culture that was adopted

following colonial contact:

Before people started feeling the influence of European culture and the influence being exerted by Christianity and its ethics, the people lived communally and I believe that they still do to some extent. Oputa (1975: p. 7) explains that “the individual was a member not only of his immediate family but also of his extended family, and even village, and this group membership was very real. He dares not break any laws or face ostracism”. He went on to explain that the society at that time and now provided few opportunities for “individualism” in behaviour. In other words, what affects one affects all. Also commenting on this is Ibekwe (1975: p. 297) who maintained that the European way of life is fundamentally individualistic, while our own way of life is particularly communal. There is communality of landed properties, wives etc. It is more like “I am because we are and since we are, therefore I am” Umeogu, 2012: 121).

Akanwanna Jide Akanwanna does not in any way encourage injustice of any kind. Everyone in

the community is seen as a member of the same family which implies that all should be treated

justly in all circumstances regardless of whether they are married or not, widow or orphan,

wealthy or not wealthy. The communal living included taking young people whose parents may

not be wealthy to train them in a particular trade or craft over a particular period of time, and

then establishing such a person. This would result to the fact that someone who is an orphan

would have the opportunity of being empowered to move to a higher social status instead of

being allowed to live in abject poverty.

Akanwanna Jide Akanwanna as a principle for ensuring social justice is well illustrated in the

fact that one who is privileged to be exposed to a good opportunity for making wealth is required

to introduce other members of the community to such an opportunity in the spirit of oneness

(consensus opinion of all the interviewees on Akanwanna Jide Akanwanna phenomenon). As

wealth is not regarded as being for a particular person but the entire community that the person

represents, as such there is no competitive spirit but a spirit of cooperation and working for the

good of others.

The idea of ensuring social justice within the Igbo society is enshrined in the Igbo culture as

evidenced in the prescription to deliberate act in ways that would ensure that the needy or less

privileged in the society are well taken care of as family members. This is adequately captured in

several Igbo proverbs. These include:

Ofu mkpulu aka luta mmanu o zue ndi ozo onu (when one finger gets soaked with palm oil, it quickly spreads to other fingers). This explains the social or corporate dimension of justice or injustice among the Igbo. Other proverbs under this group includes Aka nri kwoo aka ekpe aka ekpe akwoo aka nri (let the right hand wash the left hand and let the left hand wash the right hand, that both may be clean), Onye ji akwu toolu nchi na nchi adighi ali enu (whoever has palm nut let him drop some to grass-cutter because it does not climb). The implication is that among the Igbo, justice includes help to the needy and obligation to help the poor, the lowly and the helpless members of the society. Also among the proverbs that emphasize the value of corporation and community life in matters of common good is the one: A nyukoo mamiri onu ogboo ufufu (much foam would be made if many people urinate into a place together) (Oraegbunam 2010: 59).

Globalization has exposed us to strange cultures that have eroded some of our values, how can a re-emphasis on the concept of Akanwanna Jide Akanwanna help bring about a re-orientation of the values of the state?

The redressing of the harm that had been done to Igbo culture as well as other African cultures

by the whole sale acculturation as a result of first cultural imperialism and secondly cultural

globalization can only be through deliberate government policy to propagate and put the African

cultures at the limelight. This can be done through emphasis of various broadcasting corporations

on local content with specific focus on programmes that promote local culture. As stated by

Professor L. Adele Jinadu (personal interview on 10th June 2016) “It is only through deliberate

efforts to resurrect the African values that had been neglected as a result of the influence of

globalization that the harm can be redressed”.

There is need for massive re-orientation programmes across the various states as well as different

countries of Africa, for people to appreciate the long neglected philosophies of life and begin to

change and live their lives in line with those values for which traditional African societies were

known for. As stated by Eze P. E. Ekwenye and Chief Okorie, it is necessary for such campaign

to be part of the curriculum of the school system from Basic level to University level to ensure

that every segment of the society is re-oriented to the virtues of the philosophies that made for

the good life and existence of a society that was devoid of social injustice and crimes of various

kinds before exposure to western imperialism and globalization.

Most of the respondents interviewed, agreed that the present situation whereby foreign movies

and programmes that promote western and Asian cultures dominate the airwaves of media

houses across Africa needs to be curtailed. The situation whereby you listen to radio and watch

television and most of the programmes available are foreign ones is not healthy for the

promotion of Igbo culture or the culture of any African society at that. The danger is that if these

are not curtailed, there would be a time that the traditional African cultures would become

extinct as it is only foreign culture that people would be exposed to.

Concluding Remarks The African philosophies of Ubuntu, Omoluabi and Akanwanna Jide Akanwanna have replicas

across the various cultures of Africa. They are ingrained and integrated into the total fabric of

traditional life across Africa. In whatever name or conceptualization that may appear in different

societies they convey the same message that Africans live together in unity, caring for one

another, being hospitable, compassionate, totally devoted to the welfare of every member of the

society. African societies are governed by the principle of live and let live an integral part of the

traditional African communal way of living, in which the survival and success of one person is

tied to the survival and success of other members of the community.

The philosophies embody the ethics that define and guide social interactions amongst Africans

regardless of the country they belong to (Battle 1997; Eze 2006; Mangaliso 2001). It was

interaction with western imperialism that resulted in cultural imperialism and its successor

cultural globalization that over shadowed the practice of these philosophies and their integration

into the processes of governance in contemporary African society. In adopting the liberal

philosophies of the west and their individualistic natures, Africans gradually neglected the values

that made their societies unique, in their mistaken effort to copy the “developed western

societies”.

The individualistic nature of the globalized society patterned after the values of the western

societies are antithetical to African values and ways of life and are inimical to sustainable

development as they had encouraged varying forms of inequality and craze material

accumulation of wealth by the political elite. The unbridled illegal looting of public funds by

these political elite was as a result of neglecting local African values that did not approve of

individualistic, greedy lifestyle in favour of the liberal western system. The massive corruption

across Africa, had equally resulted in various social injustices as the less privileged who were

neglected by those entrusted with responsibility for managing the commonwealth, thereby

exposing them to harsh economic conditions had resulted in a situation where some of them had

become victims of forced or voluntary human trafficking especially women and children.

Ubuntu, Omoluabi, and Akanwanna Jide Akanwanna recognize Africans as social beings that are

in constant communion with one another, where the essence of each person’s being is interpreted

and understood through interactions and relations with other members of the community. The

survival and attainment of sustainable development depends on the collaboration and working

together of all members of the society for the good of all, as the single rich person in a

community of the poor is equally poor (Kayuni and Tambulasi, 2012, Mbigi and Maree, 2005;

Mabovula, 2011). Globalization and its negative effects had created societies that are not

consonance with traditional African tenets and ways of living, as societies that abandoned

African values in favour of alien cultures and values that are not in tune with the environment

and cultural needs of the African societies.

The study therefore holds that it is through the adoption of the local African philosophies, and a

reintegration of the traditional African values of living which were abandoned as a result of

contact with Europe as well as part of efforts to embrace globalization that African societies

would be able to attain viable and sustainable development devoid of inequality and social

injustice such as human trafficking.

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