Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

ON THE SOURCES OF AFRICAN PHILOSOPHY

Kanu, Ikechukwu Anthony (OSA)
Department of Philosophy
University of Nigeria, Nsukka
[email protected]
1.
Introduction
Gbadegesin (1991) observed that there are four lines of thought as
regards what African Philosophy constitutes: the universalist,
particularist, eclectic and national-ideological perspectives.
However, for the sake of this piece on the sources of African
philosophy, the perspectives of the universalist and particularist
schools would be entertained:
i.

ii.

The particularist school understands African Philosophy as

the philosophical thought of Africans as could be sifted from
their various world views, myths, proverbs, etc. In this sense,
it is the philosophy indigenous to Africans, and untainted by
foreign ideas.
The second group understands African philosophy as the
philosophical reflection on, and analysis of, African
conceptual systems and social realities as undertaken by
contemporary professional philosophers. This reduces
African Philosophy to reflections by professionally trained
philosophers who operate in collaboration with traditional
thinkers.

The basic question looming at the horizon of this piece is: what
are the sources of the ideas categorized as African Philosophy?
This speaks of the raw materials from which African philosophy is
realized. A cursory glance at the two definitions of African
philosophy sets the pace for this investigation. Drawing from the
above definitions, the sources of African philosophy would include
African proverbs, African folk tales, African myths, African
languages, African symbols, African historical experience or social
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realities and African artistic expressions. This piece would be

concerned with investigating the contributions of these sources to
African philosophy.
2.

African Proverbs

There is no clear and exact definition of a proverb. However,

according to the Igbo of Eastern Nigeria, proverbs are vegetables
for eating speech. They further define proverbs as the palm oil with
which words are eaten. Because of the centrality of proverbs to the
Igbo people, they say that a child who knows how to use proverbs
have justified the dowry paid on his mothers head. According to
the Zulus, without proverbs, language would be but a skeleton
without flesh, a body without a soul. According to the Yoruba of
Western Nigeria, proverbs are horses for chasing missing words.
These notwithstanding, generally, proverbs from the African
context are the wisdom and experience of the African people,
usually of several ages gathered and summed up in one expression.
They spring from the people and represent the voice of the people
and express the interpretation of their belief, principles of life and
conduct. It expresses the moral attitudes of a given culture, and it
reflects the hopes, achievements and failings of a people (Kanu,
2013a).
Proverb is an integral element of the African culture and
undoubtedly a strong base in African traditional system, and as
such it can be a living stream where the philosophy and religion of
the African people is preserved. The centrality of proverbs in
African oral tradition is manifested in the frequency of its use by
Africans in conversations, speeches, instructions, judgment, drama,
arguments, storytelling, in fun making and name them; and this is
based on the fact that the African regards proverbs as an essential
vehicle through which a message can be adequately transmitted.
Kofi (1978) further avers that:

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

Proverbs may serve as prescriptions for action or act

as judgment in times of moral lapses. Often a
proverb, cited at an appropriate time during an
argument can settle the dispute instantly, for the
proverbs are believed to have been handed down by
the ancestors and predecessors to whom we own our
communal experience and wisdom. (p. 158)
In the contention of Ambrose (1986),
A proverb can be used as a language of diplomacy
to avoid giving direct answers to direct questions.
With a proverb, one can reveal a secret without
being committed. A proverb is also a very simple
shorthand of sending message. It is therefore a time
saving devise, and helps to avoid unnecessary
repetitions. (p. 41)
In African traditional society, a proverb on God is a serious talk. It
embodies a profound reflection on God, such that when unravelled
in theological terms would file into volumes of books. Below is a
list of African proverbs on God from the Igbo-African cultural
background, which expresses the Igbo native wisdom and
philosophy of God.

The same God created the rich man and the poor man.
God drives away flies for a tailless cow.
God has both the knife and the yam; only to those whom he
gives may eat.
God always gives each person a hook to draw things with.
May God who gave the coconut its milk give us life and
where withal to sustain life.
Whoever wants to do an evil against another person does
not remember God.
When man is thinking, God is also thinking.
If God is not in the plot death cannot kill a man.
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God knows whom he will give but he whom he will give to

does not know.
These proverbs give us a great deal of information about how the
African conceive God, and from here, the philosophy of African
religion begins to emerge.
3.

African Folk Tales

According to Brosnan (1976), the African form of education was

never by definition or the use of abstract terminology as in the
West. Apart from the African system of education which are tied to
role such as farming, hunting, firewood gathering or adult roles, the
African got much more instruction also, and this was in the main
moral instruction. This was usually given at night after the evening
meal. Those to be instructed sat on logs within the compound and
instruction was given by the elders or the head of the household. If
the head of the household is not well or is absent, it is normal for
the next senior to take his place. There are times when the boy sat
with the father differently and the daughters with the mother, while
the father told stories about war, the mother told stories that would
help the girls fulfil their roles as mothers. Shorter (1973) further
observes that instructions during this period were usually given in
the form of stories. Elders also use stories when judging cases in
village courts. They tell them in such a way that people are able to
pick up their meanings without any explanation. According to Zani
(1972), Africans are parable and story telling people. From their
childhood they are used to listening to different kinds of stories:
true or made-up fables, just like those of Jesus.
African stories are mainly of two types: one about animals, others
about people, and sometimes involving spirits or the gods, and
always with a moral lesson.
i. The Thieving Grass cutter
Gwahaka had a field of groundnuts. He had a friend- Mr. Grass
cutter. His good friend Mr. Grass cutter usually went to the

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

groundnut field by night and removed some without the knowledge

of Gwahaka. And as the Grass cutter goes to his friends house,
Gwahaka tells him about the removal of his groundnuts. The hare
tells him that it is the eagle because eagles eat so much of
groundnuts. So one day, Gwahaka moulded a mud statue and made
it very gummy and placed it in the farm with delicious variety of
food around it. One day, the Grass cutter went as usual to steal his
friends groundnuts. As he reached the farm, he saw the beautiful
lady in the farm. He decided to go and speak to the lady. He said to
her Lady how are you? There was no response. So the hare was
angry and used one hand to slap the lay, and the hand gummed to
her. He used a second hand and the other hand stuck there. He
decided to use his two feet and the two stuck there as well. He used
his forehead to hit her and it remained there. There was no remedy
until the friend caught him, and said, So you are the thief?
Lesson
Stealing does not pay. The thief may escape for some time, but
eventually, he will be caught.
ii. The Brave Man
In a certain village called Kpanke near the forest of Olumedia, a
lion tormented the life of the people: it killed many, injured many
and left the living in fear of attack. This continued until a brave
man rose up from among the people. His braveness was signed in
the peculiar nature of his birth and straight forward kind of life. He
was believed to have been sent by the gods to redeem the people.
When he grew into a man, he fought the lion and killed it. But in
the battle, he was fatally injured. This marked the redemption and
freedom of the people of Kpanke.
Lesson
God will always redeem his people.

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These stories unveil the beliefs and worldview of the African

people.
4.

African Myths

Investigating the nature and origin of the universe: the origin of the
national god, origin of the world, the origin of humanity, its place
in creation, the deity that governs the land, the temple, the cult,
etc., have been the objects of human reflection right from the
ancient times. The outcome of this investigation is usually
preserved in myths. They are thus, the outcome of the human
attempts to explain historical institutions and developments by
appeal to non-historical factors and forces. The African myth thus
exposes the pattern of behaviour of the African people. It is a
veritable mine of materials on African philosophy (Kanu, 2013b).
According Marshall (1988):
The word myth is used to refer to stories that are
fictional, and hence, it has come to have a
pejorative sense. Traditionally, it refers to invented
stories about the gods in which they behave like
human beings with superhuman powers. Closely
associated with this sense of the word is its usage to
refer to the stories which may accompany and
allegedly form the basis of religious rituals. (p. 449)
Gunkel (1901), corroborating Marshall, define myth as Stories of
the gods in contradistinction with legends (better, sages) in which
the actors are men (p. 14). Esposito, Easching and Lewis (2006),
explain that the word myth comes from the Greek mythos,
which means story. Myths are symbolic stories about the origins
and destiny of human beings and their world. They relate human
beings to whatever powers they believe ultimately govern their
destiny, and explain to them what those powers expect of them.
Unlike the contemporary English use of myth to indicate an untrue

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

story or a misunderstanding based on ignorance, in every religious

tradition, myth conveys the eventual truths of life.
i. The Nri Myth
The Nri hegemony and its influence on Igbo history cannot be over
emphasized. It is in this regard that Madubuko (1994) observes
that the story of the Igbo people, no matter how briefly considered,
would be incomplete if one omits the Eri-Nri contribution. Afigbo
(1981) shows Eri clan as originating from the regions of Anambra
River, at Aguleri; from there they fanned eastward and established
various communities. According to Uzukwu (1988), Eri is the
father of all Nri; and tradition says that he came from Chukwu. It is
reported that the earth was not firm when he came to the world. To
solve the problem of flood, he employed blacksmiths from Awka
to use their bellows to dry the flooded land. There was no food as
well for the people. To provide food, he prayed to God and He
demanded that he should sacrifice his first son and daughter to
him. After the sacrifice and burial of his son and daughter, as
though all were lost, yam and palm tree began to grow out of the
place where he buried his first son while vegetables and cocoyam
grew out of the place where he buried his daughter. If yam
germinated from where Eris first son was buried, it means that
yam is the resurrected son of Eri, and since it was given to man to
sustain life, it is regarded as life itself. This myth reveals so much
about Igbo life and value system, which is equally relevant in our
Christological considerations.
Madu (2004) observes a cosmological drama in the whole myth. It
reveals the dynamics of the cosmic drama between god, man, land
and crops. Eri, the civilization hero enjoys a special relationship
with Chukwu, and through Eris sacrifice, humanity now enjoy a
special relationship with the land which offers food for his
sustenance. The ritual act performed by Eri established a covenant
between Eri, his descendants and Chukwu. From the sacrifice of
Eri, we come to discover why yam is very prominent in Igbo
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sacrifice and life, a situation which warrants its annual elaborate

festival throughout Igbo land. The growing of yam from the spot
where Eris first son was buried accounts for the respect given to
kpara (first son) in Igbo life, he is in fact considered to be closer
to the ancestors.
ii. Lugbara Myth
The Lugbara are a Sudanic-speaking people and are members of
the Moru-Madi sub-group of the Eastern Sudanic group (Tucker,
1940). They believe that Adronga, the Supreme Being created the
world. He created Gborogboro (male being) and Meme (female
being). Adronga is conceived in two ways: as God in the sky,
remote from mankind and good (Onyiru); and as God in the
streams, close to mankind and bad (Onzi). He is the ultimate
fountain head of all power and authority, of all sanctions and order
relations among human beings. His power may be manifested in
lightening. Although the Supreme Being is the head of all power
and authority, according to Middleton (1960), the ancestors
composed customs, rules, rights and duties operative in the society.
They are the words of the ancestors. Mountains are also the abode
of God and the two hero ancestors: Gborogboro and Meme, who
are common to all Lugbara people; they lived before the formation
of the Lugbara society and were close to God (Kayode, 1984).
5.

African Names of God and Persons

The names of God and persons are significant sources of African

philosophy. For instance, among the Igbos, he is called: Chineke
(the God who creates), Chukwu (the great God), Osebuluwa (the
sustainer of the universe), Ekekereuwa (he who created the world),
Chi-oke (God that apportions lots), Nna-di-Ebube (the aweinspiring father), Odogwu-nagha (victorious warrior), Ome
Mgbeogharike (actor in times of difficulty). These names reveal
that God is the absolute controller of the universe. The names

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

given to people could also be a source of African philosophy.

Names such as:
Chi-nyere nd: God gave life
Nke-chi-yere: the one God has given
Chi-neye nd: God gives life
Chi-d-g: God is generous
Chi-nwe- nd: God owns life
Chi-ekwe: God has agreed
Chi-ji-nd: God owns life
Chi-nyere nd: God gave life
Nke-chi-yere: the one God has given
Chi-neye nd: God gives life
Chi-d-g: God is generous
Chi-nwe- nd: God owns life
Chi-ekwe: God has agreed
Chi-ji- nd: God owns life
These names speak of the various things God can do, especially as
it relates to his relationship with human beings.

6.

African Artistic Expressions

Another source of African philosophy is African artistic

expressions or artefacts. Africans have a lot of Artefacts that speak
of the divine and the relationship of the human with the divine.
They express the Africans belief in God, divinities and the
ancestors. For instance, during worship, the Priest uses the f,
which is an insignia of authority among the Igbo. It is obtained
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from a specific sacred tree. It is also used by every man who has a
family and indeed kindred (Umunna). It is usually portable so that
it can be carried in a goat skin bag by elders. It symbolizes justice
and a clear mind. Thus, in the Igbo world, nothing important can be
done without the invocation of the f. Through it, the righteous
dead, good spirits are invoked to uphold justice, decisions and
settle disputes. During covenants, the f is knocked on the ground
so as to seal the event. It is carried around by priests, elders and
heads of the umunna. It grants them the authority to offer prayers
for people. It gives them the authority to decide cases and settle
disputes. As such, Africa artistic expressions of this kind speak
volumes of African philosophy.
7.

African Languages

Language is any one of the thousands of various tongues that have

developed historically among populations of human beings, and
have been used for everyday purposes. It could be Hausa, Igbo,
Yoruba, English, Latin, French, just to mention a few. While these
might be grouped as natural languages, there are artificial
languages, as invented by mathematicians, logicians, computer
scientists or even criminals (William, 1999).
This
notwithstanding, whether artificial or natural, language is an
instrument of communication.
As regards African philosophy, language is a fundamental source.
Its interpretation could lead to a stream of materials. According to
Abanuka (2011), an analysis of words and their meanings will lead
to a better grasp of the reality which they seek to express. The
analysis of Chi by Ezewugo (1987), as having three connotations
in Igbo ontology have led philosophers like Okere (1983),
Abanuka (2003) and Njoku (2010) to develop an African concept
of being as Chi: in its narrow and primary sense, it applies to the
Supreme Being and carries here the force of a proper name.
Second, it denotes any being, human or divine that is acting solely
in the name and authority of the Supreme Being: onye kwado ije

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

chi ya akwadobe (if a person gets ready to go on a journey, his Chi

gets ready too); chi ya edulugoya naba (His Chi has taken him
home with him). Human agents could also be called Chi if he or
she has acted as an agent of providence to a fellow human being,
like saving the life of a person who wants to commit suicide: chi
nwayi b diya (a womans chi is her husband); g b chi onye
(ones father in-law is ones chi). Chi also has an abstract and
impersonal reference to providence. In this case, it refers to a
divine decree or fate. The Igbo believe that before a child is born,
his life course has been charted by his Chi: onye aj chi kpatal
nk ewa ta ya. An interpretation and understanding of African
languages leads to a better understanding and appreciation of
African Traditional Religion.
8.
African Symbols
The Dictionary of Sociology and Related Science (1965), describes
a symbol thus:
That which stands for something else particularly a
relatively concrete explicit representation of a more
generalized, diffuse, intangible object or group of
objects. A very large part of social processes is
caused on by use of symbols such as words, money,
certificates and pictures. A true symbol excites
reactions similar to, though perhaps not quite as
intense as those created by the original object. (p.
314)
It is from the above perspective that Madu (2011) avers that
symbolism implies the practice of using acts, sounds, objects or
other means which are not of importance in themselves for
directing attention to something that is considered important; it is
the substitution of a symbol with the thing symbolized. For
instance, Kola nut: It is a symbol of life, and that is why during the
formal introduction of the Kola nut ritual, it is said: onye wetara
j wetara nd (he that brings the kola brings life). The kola is also
a symbol of peace and good will. This is why the first thing an
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Igbo man offers a guest is the Kola to indicate that the guest is
welcome. It is sometimes an indispensable element when sacrifices
are offered to the gods. It is also a sign of communion, not just
among the living, but also between the living and the dead. It could
be referred to, in a traditional sense as the Igbo sacramental
communion, specially presented, broken, shared and partaken of.
During the breaking of the kola, heaven and earth comes together.
And this is seen in the invocation of God (Chukwu Abiama bia taa
j), the heavens and the earth (elu na ala ba ta j), the deities
(amadiha ba ta j), and the dead ancestors (nnam ba taa j).
It speaks so much about the Igbo-African philosophy.
9.

African Songs

According to Quarcoopome (1987), among Africans:

Singing generates the avenue for expressing certain
sentiments or truths, and in the context of rituals
they demonstrate the faith of the worshipper from
the heart- faith in God, belief in and about
divinities, assurance and hope about the present and
with reference to the hereafter. (p. 37)
There are times when these songs, even outside liturgical
celebrations mirror the power of God and the African philosophy
of causality. For instance,
Onye Kgbulu nwankelu?: who killed nwankelu?
Kerere Nwankelu (reframe)
kwa kugbulu nwankelu: the bread fruit killed nwankelu
Kerere Nwankelu
Gn mere kwa ah?: What happened to the bread fruit?
Kerere Nwankelu
Obi mara kwa ah: a digger pierced the breadfruit
Kerere Nwankelu
Gini mere obi ah?: What happened to the digger?

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

Kerere Nwankelu
Akka kp r obi ah.: The digger was infested by a termite.
Kerere Nwankelu
Gn mere akka ah?: What happened to the termite?
Kerere Nwankelu
kk t ga akka ah: A cock was eating the termite.
Kerere Nwankelu
Gn mere kk ah?: What happened to the cock?
Kerere Nwankelu
fu chga kk ah: a hyena was pursuing the cock
Kerere Nwankelu
Gn mere f ah?: what happened to the hyena?
Kerere Nwankelu
Mmadu chuga ufu ah: a man was pursuing the hyena.
Kerere Nwankelu
Gn mere mmad ah?: what happened to the man?
Kerere Nwankelu
Chukwu kere mmad ah: God created the man.
Kerere Nwankelu
Gn kere Chukwu ah?: what made God?
Kerere Nwankelu
Any amagh ihe kpr Chukwu, Chukwu kpr mmad, mmad
chga f, f chga kk, kk chga akka, akka tr obi,
obi mara kwa, kwa kgbulu nwankelu- Kerere Nwankelu.: (we
do not know what made God, who made man, man was in pursuit
of the hyena, the hyena that was going after a cock, the cock that
was eating termite, the termite that infested the digger, the digger
that pierced the bread fruit, the bread fruit that eventually fell and
killed nwankelu- Kerere Nwankelu). This song speaks of the
African philosophy that traces every cause to God.
10.
African Historical Experience
The historical experience of the African people is also one of the
basic sources of African Philosophy; it provides materials for this
African philosophy and further shapes it. It is like the rallying
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ground of other sources of African philosophy, for it is only within

a context that they find great meaning. Thus African philosophy is
concerned with a lived experience (Kanu, 2012). The daily
experience of the African continues to shape his philosophical
reflections, and in fact the content of that reflection. And the
different seasons in the historical evolution of Africa philosophy
testifies to this. For instance, during the modern period of African
philosophy, Nationalistic tendencies dominated in response to the
spirit of the time. Thus, as a philosophy, African philosophy is
creative, dynamic and not static. This is very much expressed in
the works of Azikiwe (1937; 1965; 1964; 1978; 1981), Leopold
(1964; 1973), Nkrumah (1962; 1963; 1964), Nyerere (1968; 1985)
etc.
11.

African Traditional Prayers

African traditional prayers also reveal so much about the African

traditional philosophy of religion, especially about the relationship
between the human and the divine. In many African prayers, God
is approached as a Dependable Being, Friend and as Benevolent.
The general format is usually the giving of praise to God, then the
needs of the worshipper is put forward, and such needs include
protection, procreation and prosperity. From these prayers, we
come to learn about the names of God and the divinities that serve
as the dean of the Supreme Being. For instance, in a prayer offered
during sacrifice for marriage traditional rites:
Chineke kere mmad: God created man
Nee kk nkea: behold this fowl
Chineke kere mmad: God created man
Nee ugwuak nwam: behold ugwuak my child
Chekwabara m ya: protect her for me
Ihe kas ihe n wa b nwa: offspring is the main thing in the
world

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

Chukwu, gin a-eme ka osiri mas g: God you act as you have
designed
Nye ya maka: give her children
Debe nwa okoroba nkea: preserve this young man
Ga-ab diya: her husband to be
Nye ya ak n ba: give him the means
Ka owe nye m ihe m ga-eri: of giving me wealth to eat
br na ma nwa nwayi: if she gives birth to a female child
ga-d: it will live
br nwa nwoke, ga-ad: if a male, it will live
Ka ghara inwe nsogbu bla nim nwa: may she not have
difficulty at childbirth
Ka o nwee aru ike: may her health be good
Ka diya nwee ar ike: may the health of her husband be good
Ekpere dire na be m: prayer obtains among the spirits
Na be mmad: and among men
Chukwu mete m mma: God treat me well
Ihe ma ka m nay: I am asking for goodness
Ka gm nenye m: my son in-law shall give me
Ihe m ga-eri: things and I will eat
Ihnaya ga-adi netiti anyi: love will exist between us
Chineke, nkea b ihe m na-ay: God this is what I ask for
Ala, m nine nke iha, Eze Chitoke: Spirit of Ihe, God the creator
Ekene m unu: I thank you.
Ekwusigo m: I have finished.
This prayer reveals the holistic and totalitarian character of African
traditional prayers. It covers not just the human world, but also the
spirit world, which interacts with the human world. As the prayer
is said, it also reflects the corporate personality in African
traditional prayer: the subject who prays embodies the sentiments,
the hope, faith and expected values of all and not just himself. It is
a prayer for the community and not the individual.

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12.

January June, 2013

Conclusion

This piece, from the foregoing has studied the sources of African
philosophy. On the one hand, as sources, they relate to philosophy
in two ways. First, they provide raw materials for philosophical
reflection. Second, they are embodiments of African philosophy.
The philosophical dimension of these sources of African
philosophy is usually observed when reflection goes beyond the
literal and textual meanings of these sources to the meaning behind
the text or words used; a kind of a move from the literal to the
allegorical. Furthermore, on the other hand, philosophy relates
with these sources at the level of investigating their
reasonableness, not whether it really happened, but whether it does
reasonably answer the questions looming at the horizon of the
human heart. This is because myths, folklores, proverbs, etc., are
not so much concerned about truth or falsity, but appeal to the
accent of the mind by giving hints.

Filosofia Theoretica: Journal of African Philosophy, Culture and Religion

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