Culture and Freedom: The imperative of Re-Africanization

I often say that of all our strivings the most consequential are the reclamation of our culture and the restoration of sovereignty. Here I am not presenting these as de-linked or sequential processes, but rather as processes which are inextricably linked and concurrent. As Dr. Jacob H. Carruthers has written, “The process of Africanization and transformation cannot be separated neatly into two stages-they overlap. To transform the world according to an African-centered worldview means establishing a new African culture and a new African world civilization.” In fact, it is our culture that provides the basis for our efforts to actualize sovereignty. Here I will offer a brief summary of its significance.

Before preceding, it is necessary to define culture. Culture consists of the totality of human thought and action. It entails our concepts and behavior. It includes our creations, be they physical or non-physical. As such, culture includes abstract notions such as “freedom”. It also is the process that we execute in its pursuit. In fact, culture, in its totality, determines the very parameters of both concept and process. Below I offer three areas wherein African culture is both valuable and important in our live.

First, culture is the basis of identity. It tells us who we are and who we must be. Given that culture is the product of peoples, that is a culturally distinct collective, it is the sum of their traditions, and expresses their worldview. Our culture, African culture, grounds us in an understanding of who we are as African individuals and orients us towards our people, their past and future. Thus, it must be noted that identity within the traditional context was not solely an individual matter, but rather found its basis within the group’s consciousness and experience. Naming traditions, rites-of-passage, and other processes served as anchors of such a collectively-oriented identity. Often the individual would be given a name (or names) that would serve as anchors of this identity. Divinatory rituals might be used to reveal their unique destiny, which was never solely concerned with them as singular entities, but rather their purpose within the larger community.

Herein, only one’s own culture is capable of fulfilling such a role, as only one’s own culture can anchor one’s identity within the collective experience of their people, thus providing the framework wherein their own individual expression emerges. To base one’s identity on alien paradigms is to be culturally mis-oriented, which in the African worldview represents one’s estrangement from the ancestors, the community, and ultimately oneself.

Second, as Dr. Marimba Ani has noted “culture carries rules for thinking”, thus culture is the basis of consciousness. This means that all modes of thinking, all modes of conceiving reality are essentially based in culture. To be African and to be estranged from your culture is to navigate the world with an alien worldview. This means that not only do we perceive the world through a lens that is ultimately alien to us, this framework constrains what we see and what we do. Thus no people can truly free themselves on the basis of an alien worldview. They can create political and economic changes, but those changes merely serve to concretize systems based on the conceptual and social traditions of other peoples, rather than their own. The fruits of such labor is impoverished as it never allows them to draw fully and deeply from the “deep well” of African thought and to create a world based on the wisdom of our ancestors.

Third, culture is the foundation upon which all social organization exists. Thus when we look at the social systems that have been devised to maximize the misery of African people, whether it is the system of de-education and mis-education which serves to nullify our capacity to attain a critical consciousness, or the system of coercive control which surveils, represses, detains, and executes African people, or the system of capitalism which has enshrined avarice as  the highest expression of human striving and has based its accumulation on incessant violence for centuries we must recognize that all of these are reflections of a worldview, one which is both alien and antithetical to African life–and in truth to all life.

When we embrace our culture we are then able to draw upon our traditions for models of excellence. Such knowledge enables us to glean the insights of African people regarding such challenges as the socialization of African youth into healthy standards of adulthood, or to understand the dynamics of social life in the traditional society that strove to negate alienation and to implement these knowledges as the basis for a restored sense of community, or to draw upon African models of economic development–models that at their best prioritized human flourishing above profit.

Therefore, when we are advocating for re-Africanization or sankɔfa, that is the reclamation of our culture, we are insisting on the reconceptualization of identity from the atomistic individual and the coercive hyperrelativism associated with it, to a more expansive sense of the self, one that finds its basis within the best of one’s traditions, one that derives its purpose from such communal concerns. We are also seeking to free our minds from the “conceptual incarceration” of oppressive and alien paradigms. Just as the maroons provided an audacious example of struggle during the era of enslavement, it should be noted that their resistance was grounded upon a rejection of the European worldview and any notions of legitimacy wherein they could only exist as chattel.  In seeking to actualize their sovereignty, and in ensuring the survival of their culture they demonstrate of power of minds decoupled from the locus of European control. Finally, when we cease to gaze upon European (and other) institutions as universal or optimal models for African people, we are able to draw upon and apply the wisdom of our ancestors to our efforts to actualize a future based on the best of who we are, upon our image and interests as a people.

Ultimately we must recognize that freedom on the basis of an alien culture is unattainable. At best it represents a slight adjustment of the locus or methods of control. African freedom must be conceived upon, strove for, and actualized on the basis of an African worldview if we are to be sovereign in all domains.

On spirituality and alienation

Q: How does the issue of alienation apply to spirituality? There is a noted dialectic between the harmful effects of alien religions and the corresponding rejection of African spiritual systems.

A: I’ve tried to follow in Jacob H. Carruthers’s footsteps by (A) acknowledging the importance of indigenous African spirituality as a necessary component in our re-Africanization and (B) acknowledging the need for a posture of “non-aggression” pertaining to this, lest we descend into the idiocy of Holy Wars. However, I think that we have to consider what is lost when we ground ourselves in alien paradigms, as religion is so central for many African people, who see it as a way of living. The question becomes what ways of living, being, and knowing do these systems propagate and if these are detrimental or advantageous to our community.

There are many aspects of indigenous African spirituality that are valuable on the conceptual, social, and even structural levels. I’ll discuss these in turn. First, is the emphasis on inner “divinity”, that is the mtu (human being) as divine as an alternative to the idea of one being born in sin, which is really just another example of fundamental alienation.

Second, are the ethical values of African cultures, which compel for us to act ethically towards ourselves, community, and nature. There is no African belief that I am aware of wherein watu (humans) have been given dominion over nature. This is a worldview born of a fundamental misunderstanding of the consubstantial nature of life on this planet. In fact, in the African paradigm, one has a moral obligation to safeguard nature for the denizens of the future.

Third, is the value of ancestral veneration, which in reality is a means for keeping people connected to the lineage. This provides a connection that compels the mtu to study, honor, and ground themselves in their traditions–as opposed to eschewing them in preference for venerating someone else’s ancestors.

Fourth, is that African traditions offers a basis of critique for many of the conceptual assumptions of other religions–pacifism and detachment versus the need to act deliberately to actualize one’s destiny, intolerance and forced conversion rather than a perspective that emphasizes commonality across related traditions, resignation to an oppressive and alienating order in contrast to a mandate to actualize Maat or what the Akan call Onyame Nhye-Hyɛe–a conception of divine order, and so on.

Finally is the rejection of the cultural primacy and conceptual hegemony of non-Africans. When we embrace our own traditions, we demonstrate not only their suitability, but the value and relevance of our ancestors and what they bequeathed to us.

 

Overcoming alienation

Many of us in our search for healing, understanding, and purpose have unwittingly taken on ideologies which cultivate aversion and hopelessness. These state that we are alienated from a broader African world community or that African men and women are stark rivals or worse, fetters on our collective welfare. These are poisonous ways of thinking.

One of the most striking challenges of living in a society with “fundamental alienation” as its asili (foundation, essence) is that it infects us on every level. Many of us, in our quest for wholeness & meaning have taken on more of this poison via the ideologies that we imbibe.

We are beset by the fact that the most accessible solutions or answers also happen to be those which are most divergent from an African worldview. As such, we should never be surprised that the most popular or progressive discourses amount to little more than celebrations of alienation. This is why Mama Marimba Ani says that “To be Afrikan is the revolutionary act of our times.” She recognizes being African as an imperative for both personal and social transformation. An African worldview not only informs how we live as individuals, but directs us to reshape the world.

Thus, if we truly understand re-Africanization then, it is not a means for conformity to or within the dominant order. It is an imperative to dismantle a social order that creates and sustains conditions of alienation and to replace it with one that creates and sustains life, power, and health. True re-Africanization then, is nothing short of revolutionary thought and practice.

Culture and sovereignty: An evaluative criteria

The reclamation of our culture and the restoration of African sovereignty in the world are two of the highest struggles that we can engage in. The first enables a fuller realization of and engagement with our humanity. The second makes us the shapers of our collective destiny.

All of our politics should be evaluated through the lens of how and whether they support these two goals: Does this achieve the restoration of our culture? Does this achieve our actual sovereignty in all spheres of life? If not, then these politics are, at best, insufficient.

Far too many of us have made vacuous investments. We’ve gone down the rabbit hole of alien paradigms that can in no way inform or produce an African reality, but merely a caricature of a European one.

Thoughts on constructed languages, interlanguages, and sankɔfa

My interest in constructed languages has been related to two queries. 1) Might we utilize a constructed language based off of African-languages to optimize language learning? 2) Can we use a mutually intelligible constructed language for intercommunication within the African world?

With respect to the first query, Afrihili or Guosa may be an examples of this. Though you have a great deal of advocacy for learning African languages in the US, few actually attain a high level of fluency. Part of the reason for this is the complexity of living languages.

My primary African language, Swahili, is a beautiful language, but none could claim that it is a grammatically simple language with its noun class system, affixes, and nature of agreement between nouns, verbs, and adjectives. In contrast, my third African language (of which I am still a rudimentary speaker), Twi, is one where I feel somewhat comfortable with grammar, but do have some difficulty with vowels, particularly tonal variation–a feature absent in the colonial language that I speak primarily.

If we look at the research pertaining to other constructed languages, particularly Esperanto, the time frames for acquisition are comparatively short. Attobrah’s creation of Afrihili, though imperfect, is an interesting model, one that could be augmented to optimize learnability.

However Dr. Edward Powe has stated that constructed languages have no natural base from which to spread. These languages spread from a speech community whose activities–economic, political, migratory–impact its diffusion. Consider the diffusion of Swahili, Twi, Hausa, or Wolof.

There is also the problem of constructed languages not fulfilling the desire present within many African Diasporan language learnings, that is connecting to specific African cultural communities–often to whom one has ancestry.

My interest in Swahili was informed by its role in Pan-African & Black Nationalist movements. My study of mdw nTr was related to it being a repository of ancient African deep thought. I learned Twi because I wanted to learn a language from West Africa, one to which I may have had an ancestral connection. This desire has also pertained to other languages of groups to which, based on my studies, I possess genetic ancestry. Thus for all of the reasons stated, I consider the prospect of constructed languages satisfying the desire for sankɔfa among African people to be exceedingly limited.

Therefore, I consider the second query to be fundamentally different. That is, “Can we use a mutually intelligible constructed language for intercommunication within the African world?” This question was quite interesting to me for a while, particularly with respect to the possibility of such a language facilitating communication among Africans who speak the colonial languages: Dutch, English, French, Portuguese, and Spanish.

To this end, I was intrigued by both Interlingua and Lingua Franca Nova. However of late I have become much more interested in Papiamentu, given that it has many of the things that I like about the latter, with some degree of intelligibility for Spanish and Portuguese speakers. I wondered if, such a language could be used as a textual medium, one enabling us to communicate in literary form with other segments of the African world.

I am reminded of Ama Mazama’s translations of some African-centered works into French as being demonstrative of a need for deeper and broader engagement with communities fluent in French, Spanish, and Portuguese. The idea is that by using some interlanguage, one might find a much simplified means of communication short of learning what would otherwise be a complex language. Again, this was a consideration born of practicality, whereas ideally we would be centered in using African languages, most logically Swahili for such a task. But again, the issue of learnability must be addressed.

I do not consider learnability to be an insurmountable challenge. I look at what Native Hawaiians have done to revive their language. They have created a network of schools to create primary speakers of their ancestral tongue. Similarly, I think that we have to consider building supplementary schools focused explicitly on this problem–after-school programs, Saturday schools, rites-of-passage programs, study/conversation groups, and so forth including independent African-centered schools. My point is that if we are serious about solving the language problem, the solution will have to be institutionally-based.

Being on the path: Meditations on Living and Re-Africanization

I am convinced that when we are on the path, when we are doing the things that we are supposed to be doing, we are consistently presented with reminders of the correctness of the direction in which we are moving. I received three such reminders in the last two days.

Reminder one: Today while working at my wife’s community training farm, a six year old boy asked me, “How do Africans fight?” I found his question intriguing, not only that he asked it of me, but that he posed this question at all. I am not entirely sure why he posed this question to me. Maybe he overheard me talking to his mother about teaching Capoeira at his school years ago, and understood what I was talking about. Maybe he presumed that as an African man I should know something about this. I did start to build on his existing knowledge base of Kiswahili, so maybe he figured that I might know something about fighting too. In any event, I deeply appreciated his question, a question that I did not think to pose until I was a young adult.

I told him that there are different ways that Africans have approached fighting and that I could show him some. I asked him if he wanted to know something related to kicking, punching, or stick-fighting. He said punching, so I showed him something. If he’s serious, I may teach him some basic elements of the arts whenever we see one another in-between farm work.

Reminder two: Similarly, a brother who attends my Capoeira class with his daughter told me that he intends for her to be a fighting arts practitioner, and wants for her focus to be specifically on Capoeira, given that it is an African art. I was intrigued by this. He has studied multiple arts, and sees Capoeira as not merely a matter of technical application, that is the process of fending off violent attackers, but also as a matter of affirming one’s cultural identity. In this way, Capoeira can be understood as a combat art that also embodies the kinesthetic dynamics of several African cultures, thus it is the embodiment of a distinctly African philosophy of movement. It also represents the sprit and tactics of African resistance in the Americas.

Reminder three: A brother who attended the mdw nTr conference in October told me that he had been so inspired, that he intended to teach his then unborn daughter mdw nTr. Today I saw him and his young daughter. He told me, consistent with his earlier statement, that he speaks to her in mdw nTr and proceeded to speak do so. I also spoke to her in mdw nTr. My wife claims that she perked up when she heard the mdw nTr, but I can’t confirm this.

That this would happen the day after African Languages Day was most inspiring for me. While I do study African languages regularly, I have struggled to find time to study of late. However, yesterday my studies were inspired. While riding the train I read about and practiced (silently) two African languages. African Languages Day gave me the opportunity to affirm something that I know I am capable of, using our languages on a regular basis to communicate complex ideas. To my understanding, the greatest challenge that we face is one of transmission, that is of creating new speakers of these languages in our communities in the African Diaspora. Solving this problem is one to which I will continue to devote my time and energy, as we cannot truly communicate about an African worldview if such a discourse is mediated in an alien language and from a culture characterized by fundamental alienation.

Our people once they know that they are an African people, they subsequently want and desire to ground themselves in African things, to understand their reality from the paradigms of their ancestors, to reclaim our languages, to practice our fighting arts, and to—in all areas of life—be African. This is more than just a matter of identity, but is one of solving the paradigmatic problem implicit in liberatory struggles—that is one of decolonzing the minds of the people as a means of enabling them to win the physical struggle which is for land, their lives, and the future.

Naming and re-Africanization: Being and becoming exemplars of our ancestral traditions

This essay emerges from at least two things. Recently, I watched a rather engaging talk by Dr. Ama Mazama of Temple University, on the importance of Africans rejecting European names. In her talk, she also highlighted the work of her organization, Afrocentricity International, in renaming African people. Dr. Mazama’s talk can be viewed here: Naming Yourself: The First Act of African Agency.

Also, a while back I read an article advocating that Africans in the U.S. should, en masse, abandon the names of their slave owners. Though the article failed to clarify this, this is an old notion. The Black Power era saw a flowering of this kind of thinking and is evident in the cultural nationalist formations like Us, the Congress of African People, and the Council of Independent Black Institutions. This sentiment was also visible among various parties within the New African Independence Movement and the Black Panther Party, particularly the New York chapter.

We would also do well to remember that certain African naming traditions survived for a time in the diaspora. It is not uncommon to discover 18th and 19th Century Africans with names that are derivatives of Kofi (such as Paul Cuffee) or Kwadwo (as in Kojo or Cudjoe), each of which emerged out of the tradition of the Akan peoples, who would name children based on the day of the week that they were born. In some instances, other African names from other cultures were retained, such as Mingo, Juba, and so forth (Stewart 1996).

The Black Power Movement represented the emergence an explicit discourse around re-Africanization, that is the paradigm and practice of African Americans seeking to reclaim aspects of their ancestral traditions that had been lost under the savage duress of enslavement. It also entailed, the exploration of African American cultural productivity as distinctly expressive of various Africanisms.

Early on, these naming practices drew upon the cultures of various groups such as the Swahili, Akan, Yoruba, and various West African ethnicities. Arabic names were often adopted as well, given both the extensive presence of Islam in Africa, in addition to the fact that Islam was a potent ideological force for those seeking to break with Western culture, including Christianity in the U.S. In the 1980s and 1990s, other cultures became prominently represented in these naming practices including Kemet, or ancient Egypt.

One particular tradition which emerged within the Black Power movement and its various formations, was the practice of names being given to members of organizations by elders to youth or other members of the community. For instance, in Chicago’s Shule ya Watoto and related formations founded or co-founded by Baba Hannibal Afrik, names would be bestowed upon youths and other community members who had demonstrated their commitment to African self-determination. This was a practice that persisted from the early 1970s until the 2000s. In fact, the author of this post was named by Baba Hannibal in the year 2000.

Baba Hannibal’s process consisted of consulting with family members and friends who were familiar with the would-be recipient, reflecting upon his own observations of the individual, and then searching for names that were both descriptive of the person’s character and nature, in addition to names that articulated aspirations that would both distinguish their character and express their potential impact on the family and community. He would draw upon names from throughout the continent, employing the type of Pan-African approach to naming that was typical from the Black Power era.

Baba Hannibal’s method demonstrated a core concern expressed by many people within this community of those engaged in re-emergent practice of African culture, what some have simply called a New African culture, which is that names should be bestowed within community by elders or persons of authority who can speak to the integrity and character of those named. The name was not meant to merely replace a European (or other non-African) name, but to express as clearly as possible the true nature of the person named, and to illuminate as best as possible the path to which they should aspire. In this way, these advocates of re-Africanization reflected the Swahili proverb which states, “Mpe mwana jina akue”, which translates to “Give the child a name to grow up to.”

I agree with this position. The process of re-Africanization emerged in the context of communities, more specifically within the context of formations committed to African self-determination. More than just a theoretical orientation, this was also conceived as a body of practice, one that cannot be fully actualized by isolated, atomized individuals, unmoored from collective values and obligations.

However, while I would consider the above necessary in the adoption of most names, there is at least one tradition that has relevance for those seeking to adopt a name and are not presently within the context of a community where such a desire might be supported.

 

Names as Moral Obligations

As stated, various peoples in West Africa have naming traditions wherein individuals are named, in part, based on the day or other circumstances of their birth. This is present among the Akan, Ewe (which has been borrowed from the Akan), and others. The Akan tradition is, however, most well-known. Other traditions, such as that among the Bambara, Hausa, or Swahili are quite notable.

In many respects, I have considered these names, especially the Akan names, given their popularity among African Americans, as names to which one is already entitled to utilize. Each of us was born on a day of the week, and in that way, each of us already has a kradin (literally “soul name”), should we choose to embrace it.

However, while I think that these names exist as resources that African people in the Americas can draw upon in their quest for re-Africanization, I maintain that these names carry with them moral obligations. That is, the name is not merely a signifier of the individual, it also represents a connection to a particular cultural tradition. This connection is not a one-way conduit, where one receives that which one desires without any reciprocal commitment. I maintain that this reciprocal commitment necessitates that one aspires to exemplify the highest ideals of culture. In the simplest terms possible, this means that one should not engage in behavior which is injurious to the community, reflective of bad character, or otherwise reflective of a lack of intellectual maturity. This is not to suggest that traditional African societies were moral utopias, places where no wrong was ever committed. We know that this was not true. However, we are also aware that the moral discourse of traditional African societies is one of the most compelling, rigorous, and communally-focused available to us. These attributes are especially notable given that these are also our ancestral traditions.

The Akan culture, like all other African culture, holds certain core values to be sacred. What I will offer below is a very succinct treatment of these concerns. For those wanting further guidance, consult Gyekye’s African Philosophical Thought.

One value of the Akan culture, which is perhaps most significant as a basic moral framework, is their ideal suban, which translates as character. Like many others, character is a central cultural element. The significance of this lies in that character and its refinement is firmly situated in the realm of the social, that is that one is ultimately judged or assessed by one’s community. Moreover, it is understood that one’s community would require that one exemplify the moral obligations considered necessary to the collective welfare, which can be easily synthesized by what Dr. Anderson Thompson calls the African principle, which is “The greatest good for the greatest number” (Thompson 1999). Therefore, one must query if one’s actions represents that which is best or optimal for the health and functioning of the community as a whole? Does it engender that which contributes to the community’s maintenance and advancement? Does it provide the proper template whereby others might emulate in the creation of a truly enlightened condition?

We can see the expression of the Akan people’s concern with character in two places—their didactic literature and their iconography. With regards to the former, there are two notable proverbs that juxtaposes suban (character) to beauty. One proverb states, “Ahoɔfɛ ntua ka, suban na ɛhia”, which translates as, “Beauty does not pay debts, good character is what is necessary.” Another states, “W’ahoɔfɛ de wo bɛkɔ, na wo suban de wo bɛba”, which translates as, “It is your beauty that takes you there, but your character that brings you back.” What both of these proverbs expresses is that while beauty is not without some merit, it is not the ultimate signifier of one’s value to the community. Beauty here refers to that which makes us appealing and attractive to others. Thus, beauty is something which often attracts others to us, and in this way, its value can be said to be external to the human being, that is something that is projected by society upon the individual. This contrasts with the nature of suban, as this is what the individual projects outwardly, it is the manifestation of their true nature, that which reveals who they truly are. Whereas superficial beauty may mask one’s inner nature, suban (character) is always revealing. This is why what matters most, according to the Akan tradition was character.

sesa_lgAnother example of this is the Adinkra symbol sesa wo suban, which literally translates as transform your character. This symbol reminds us of our capacity to perfect our character, to change it, and in so doing, to truly change ourselves. Sesa wo suban reminds us that we are, as ever, unfinished, still becoming. It compels us to strive to be that which we desire to be, knowing that the will to transform ourselves is potentially limitless.

I maintain that to take on an African name, is to also embrace the personal challenge to exemplify the loftiest ideals of African cultures. Here I have offered a brief treatment of one such culture, the Akan and their concept of suban, however Africa is replete with moral insight and knowledges which hold the promise and potential to inform our ways of being in the world if only they are applied.

 

Day Names

Next, I offer a brief list of African naming traditions based on days of the week. These are detailed in the tables below. The first lists female and male Akan day names, along with the attributes associated with the person born on each of these days. The second lists other female day names. The third lists other male names. All of these names come from the Akan, Ewe, Swahili, and Hausa peoples. Also, there are variations with the spelling of the names listed below. The spellings and pronunciations of all of the Akan and Ewe, and some of the Hausa names can be found in Julia Stewart’s 1,001 African Names. Other Hausa names were obtained from Ibro Chekaraou’s Mù Zântā Dà Harshèn Hausa.

 

Akan day names

Day Female names Male names Attributes
Sunday Akosua, Akosia Kwasi, Kwesi The born leader
Monday Adwowa, Ajua Kwadwo, Kojo The peacemaker
Tuesday Abena, Abla Kwabena, Kobina The risk taker
Wednesday Akua, Aku Kweku, Kwaku The sweet messenger
Thursday Yaa, Yawa, Aba Yao, Kwao The pathfinder
Friday Afua, Afia Kofi The dreamer, the wanderer
Saturday Ama, Amma Kwame The sage, the wise one

The attributes of the Akan day names affirm the basic goodness and essentiality of each of us to the community. Whether this is in the leadership of the Sunday born, the boldness of the Tuesday born, the wisdom of the Saturday born, and so forth–each of us are valued and valuable in terms of the good that we potentially represent to those around us. Thus, Akan kradin (as with African names in a very general sense) evidences a complex web of social obligations, which seek to maximize the growth, development, and capacity of both the individual and the society.

 

Other female names

Day Ewe Hausa
Sunday Akosiba Ladi, Ladidi, Ladiyyo
Monday Adzowa Tine, Tine, Tani, Atine, Altine
Tuesday Abra Talata, Tatu, Talatu, Tanno, Talle, Talai
Wednesday Akuwa Larai
Thursday Yawa Lami
Friday Afiba Jummai, Jumma, Juma, Yar Juma
Saturday Ama Asabe

 

Other male names

Day Ewe Hausa Swahili
Sunday Kosi Danladi, Ladiyyo, Lahadi Jumapili
Monday Kodzo Tanimu, Danliti, Altine, Dantani Jumatatu
Tuesday Komla Dantala, Tatu, Talata, Dantalle Jumanne
Wednesday Aku, Koku, Kowu Danbala, Bala Jumatano
Thursday Yawo Danlami Khamisi
Friday Kofi Danjuma Juma
Saturday Komla Danasabe Jumamosi

 

Names for Times of the Day

Finally, I offer several names that are based on the circumstances of one’s birth, such as the time of day that one is born. These names were derived from Chekaraou (2008) and Kiswahili Lugha Yetu: Mwanzo Mpya from the Simba Tayari and the Swahili Institute of Chicago.

 

Hausa names

Female Male Explanation
Hantsilo Nahantsi/Hantsilo Born during late morning
Tarana/Ranau Narana Born at midday
Tadare/Dare Nadare/Maidare Born at night

 

Swahili names

Name Male or Female Explanation
Layla Female Born at night
Nuru Female/Male Born at daylight

In closing, while it is commendable for Africans in America to want to divest themselves of the culture of their oppressors, it should also be recognized that such a process is on-going. Decolonzing one’s consciousness means more than simply adopting an African name or wearing African attire. It also means seeking and operating from an African worldview—a way of seeing and being in the world consanguine with the values, norms, ethics, and knowledge of African societies as they existed from classical antiquity and prior to their cultural penetration by the emissaries of Eurasian empires. Moreover, such a mission is not something that can be separate from reality transformation. We must accept that our minds cannot be free, as long as our bodies remain oppressed. Jacob H. Carruthers has addressed this quite clearly:

The process of Africanization and transformation cannot be separated neatly into two stages-they overlap. To transform the world according to an African-centered worldview means establishing a new African culture and a new African world civilization. We have to restore the African value system. Rather than continually struggling to make European-centered value systems more humane, we have to replace those value systems with one that is African-centered. We have been dealing with the alligators, we must now face the possibility that the solution to our problems may require that the swamp be drained. Too few of us have prepared ourselves to deal with this possibility. (Carruthers 1994)

References

Carruthers, Jacob H. 1994. “Black Intellectuals and the Crisis in Black Education.” In Too Much Schooling, Too Little Education: A Paradox of Black Life In White Societies, edited by Mwalimu J. Shujaa, 37-55. Trenton, NJ: Africa World Press.

Chekaraou, Ibro. 2008. Mù Zântā Dà Harshèn Hausa. Madison, WI: NALRC Press.

Gyekye, Kwame. 1995. African Philosophical Thought. Philadelphia, PA: Temple University Press.

Stewart, Julia. 1996. 1,001 African Names. New York, NY: Citadel Press.

Thompson, Anderson. 1999. The African Principle Essay Series. Chicago: African World Community Press.

Tayari, Simba. 1994. Lugha Yetu: Mwanzo Mpya. Chicago: Swahili Institute of Chicago.

 

This essay was updated on June 9, 2018.

Re-Africanization: Two perspectives

Re-Africanization can be thought of as a process of decolonization, wherein people of African descent seek to reconstruct their cultural practice in ways that augments the core elements of traditional culture, deconstructs the vestiges of cultural disruption, and adapts these reconceptualized cultural forms to the modern exigencies of the African world. Discourses of Re-Africanization, whether from continental Africans as Amilcar Cabral, or from diasporan thinkers such as Dr. Maulana Karenga, are focused on the conceptualization of culture as an engine of social transformation. Herein culture is understood as a deterministic structure instrumental in shaping human cognition, actions, and modes of organization. Culture then is conceived as a terrain of struggle, wherein the capacity of the people to extricate themselves from systems of oppression is not only contingent upon victory over structural forms of oppression, but also relies upon the dismantling of those cultural patterns that have been derived from processes of foreign domination, and thus focused on reinforcing the domination of the oppressor. There are generally two perspectives on the process of Re-Africanization: one approach which emphasizes the importance of cultural specificity, and another that advocates the utility of devising a cultural composite.

Advocates of cultural specificity emphasize the importance of our immersing ourselves in the culture of a specific ethnic group (often Ashanti or Yoruba). Emphasis is typically placed on the value of adopting the cultural practices of extant ethnic groups given the relative accessibility of living practitioners. Other advocates of cultural specificity also include Kemet (the ancient Egyptian civilization) as a viable cultural model. Contrary to the notion that Kemet is a dead civilization, proponents for the reconstruction of Kemetic culture argue that the abundance of textual, iconographic, architectural, and other data make Kemet highly accessible for those seeking to fully understand its culture. Moreover, many argue that Kemet’s culture legacy is evident in the language, cosmologies, and other practices of modern African ethnic groups.

Generally, advocates of cultural specificity will adopt the names, spiritual practices, language, dress, family/social structure and other elements of this particular culture. Baba Agyei and Mama Akua Nson Akoto discuss this approach extensively in Sankofa Movement: ReAfrkanization and the Reality of War.

The cultural composite approach emphasizes the importance of us developing a new African culture (though some might say a Pan-culture) that embraces the best elements of traditional and classical African culture, in both its continental and diasporic forms. Thus it advocates that we seek to be critically engaged with African cultural production in its totality, and from this seek to analyze, critique, interpret, and adopt those elements that best informs our attempts to liberate ourselves and to transform the world.

Generally, advocates of the cultural composite approach will draw from a variety of traditions for names, spiritual practices, languages, dress, family/social structure, and other elements. Dr. Maulana Karenga elaborates on this philosophy in his writings on Kawaida Theory, the most comprehensive treatment being his 1980 outline from the Kawaida Institute of Pan-African Studies.

Though these paradigms are presented as binaries, much of the actualization of processes of Re-Africanization reflect varying degrees of both. It should be noted that no culture can be adopted by any group without some degree of transformation and adaption from its original to its new form. Therefore even in contexts of cultural specificity there are composite elements that are inextricable. Furthermore, many proponents of a cultural composite may draw more heavily from one particular cultural context than others, this may even be more salient in specific domains of cultural knowledge and practice, thus producing areas of specificity within a larger composite framework.