Page 75 - CONSCIENCISM By Kwame Nkrumah_Neat

68 CONSCIENCISM
SOCIETY AND IDEOLOGY 69
tends to hinder it. Here they regard as devoid of meaning idea ofthe original value ofman imposes duties ofa socialist
question why one ought to seek the general welfare. Ifthis question upon us. Herein lies the theoretical basis of African com­
is devoid of sense, so is the question why one ought to be moral. munalism. This theoretical basis expressed itself on the social level
A consequence of this view is that social welfare officers should in terms institutions such as the clan, underlining the initial
be among the most ethical ofmen. equality ofall and the responsibility ofmany for one. In this social
The need for subtle means ofsocial cohesion lies in the fact that situation, it was impossible for classes of a Marxian kind to arise.
there is a large portion oflife which is outside direct central inter­ By a Marxian kind of class, I mean one which has a place in a
vention. In order that this portion of life should be filled with
horizontal social stratification. Here classes are related in such a way
order, non-statutory methods are required. These non-statutory
that there is a disproportion of economic and political power
methods, by and large, are the subtle means of social cohesion. between them. In such a society there exist classes which are
But different societies lay different emphases on subtle means crushed, lacerated and ground down by the encumbrance of
even if the range of conformity which they is the same. The exploitation. One class sits upon the neck ofanother.
emphasis which a particular society lays on a means depends
on the experience, social-economic circumstances and the philo­ In the traditional African society, no sectional interest could
sophical foundation of that society.
be regarded as supreme; nor did legislative and executive power
In Africa, this kind of emphasis must take objective account of aid the interests of any particular group. welfare of the
our present situation at the return ofpolitical independence. From people was
this point ofview, there are three broad features to be distinguished But colonialism came and changed
here. African society has one segment which comprises our necessities ofthe colonial administration to
traditional way oflife; it has a second segment which is filled by the Introduction. For its success, the colonial adnnlllstratlOn needed a
presence of the Islamic tradition in Africa; it has a fmal segment cadre ofAfricans, who, by being introduced to a certain minimum
represents the infiltration of the Christian tradition and of European education, became infected with European ideals,
,",UnI,U,-, ofWestern Europe into Africa, using colonialism and neo­ which they tacitly accepted as being valid for African societies.
colonialism as its primary vehicles. These different segments are Because these African instruments of the colonial administration
animated by competing ideologies. But society implies a were seen by all to be closely associated with the new sources of
certain dynamic unity, there needs to an ideology which,
power, they acquired a certain prestige and rank to which they
genuinely catering for the needs of all, the place
were not entitled by the demands ofthe harmonious development
competing ideologies, and so reflect the dynamic unity ofsociety, own society.
and be the guide to society's continual progress. In addition to them, groups of merchants and traders, lawyers,
The traditional face ofAfrica includes an attitude towards man doctors, politicians and trade unionists emerged, who, armed with
which can only be described, in its social manifestation, as being skills and levels ofaffluence which were gratifying to the colonial
socialist. This arises from the fact that man is regarded in Africa as administration, initiated something parallel to the European middle
primarily a spiritual being, a being endowed originally with a class. There were also certain feudal-minded elements who became
certain inward dignity, integrity and value. It stands refreshingly imbued with European ideals either through direct European
opposed to the Christian idea ofthe original sin and degradation of education or through hobnobbing with the local colonial ad­
man.
ministration. They gave the impression that they could be relied