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African Socialism PAUL RICH Mr Rich Is a Lecturer in African Government in the Department of Political Studies at the University of the Witwatersrand

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African Socialism PAUL RICH Mr Rich Is a Lecturer in African Government in the Department of Political Studies at the University of the Witwatersrand African socialism PAUL RICH Mr Rich is a lecturer in African Government in the Department of Political Studies at the University of the Witwatersrand. i^RUCIAL to the understanding: of contem­ rere says, is really socialist and can thus be up­ porary political trends in the African con­ held as the model of development to be impressed tinent are the ways that different African states on people's minds: seek, in the era of post-colonialism, to transform their societies. "Socialism — like democracy — is an atti­ One of the most important of these strategies tude of mind. In a socialist society it is the of transformation is the ideology of African socialist attitude of mind, and not the rigid socialism which has become the official ideology adherence to a standard political pattern, of such countries as Tanzania, Zambia, Senegal which is needed to ensure that the people and Kenya. It is the purpose of this article to care for each other's welfare". (1) analyse this ideology and to assess its relevance This view of socialism is very different to in current African political change. Marxist doctrine where socialism is only seen as The first important feature of African social­ capable of being attained through class struggle ism is that it has largely grown up as a means and the victory of the exploited classes — the of resisting the intrusion of Marxism into the workers and the peasants — over the exploiting African continent. This may possibly surprise classes of landlords and capitalists. many people in South Africa where there has Nyerere does not deny the actual existence of been a tendency to equate "socialism" with "com­ classes in society but he argues that these classes munism" but in actual practice African socialists exist more through social outlook than through have rejected the tenets of communism as merely objective social conditions: another form of colonialism. "Destitute people can be potential capitalists Marx, after all, was a western thinker and the — exploiters of their fellow human beings. Soviet Union is a European power; there is thus A millionaire can equally well be a socialist; no inherent reason why African states should he may value his wealth only because it can seek to thrust off one type of colonialism to be used in the service of his fellow men. But merely take on another. the man who uses wealth for the purpose of In addition, the leaders of the independent dominating any of his fellows is a capita­ nations in Africa have been influenced, to a very list". (2) considerable extent, by the values of the former colonial powers: President Senghor of Senegal "Ujamaa" socialism as a consequence is very is a French-speaking Roman Catholic; President much concerned with the transformation of Nyerere of Tanzania is also a Catholic with a people's attitudes in Tanzania. degree from Edinburgh University, while Presi­ To this extent, it can be compared with Maoist dent Kaunda of Zambia, educated at a mission ideology in China where, through repeated "cul­ school, is also a Christian with "humanist" in­ tural revolutions", the Chinese peasantry has clinations. None of these men can, in the slightest been exhorted to abandon bourgeois and indi­ way, be described as "communists" or as having vidualist values in favour of communism. But communist leanings. here, I think, the analogy ends. African socialism, therefore, should be seen as Nyerere has sought to impose on the Tanzanian rather an indigenous attempt by various African peasantry a strategy of "Ujamaa" villages where­ leaders to develop a distinctly "African" path of by the peasantry, through a system of co­ economic and political development. While operatives, will attain a higher agricultural out­ colonialism has obviously left an indelible mark put. on their societies, it is now thought that a return In 1967, he announced the famous "Arusha should be made to traditional African values of Declaration" which sought a policy of "self- the era before the advent of colonialism in the reliance". It was recognised that Tanzania could last quarter of the 19th century.. not rely on grants of aid from Western countries This has been especially the view of Nyerere in order to develop her economy: this aid was of Tanzania who has developed the concept of neither predictable nor desirable since it pro­ "Ujamaa" socialism, a term borrowed from Swa- duced a dependent mentality. hili, as a means of transforming Tanzanian The only strategy that was open to Tanzania society. The emphasis here is on the traditional was to mobilise what resources she already had role of the village and the rural community in and to obtain a higher output through the exer­ African life which is summed up by "Ujamaa" tions of her populace. As a result, therefore, the or "familyhood". This type of community, Nye­ Arusha Declaration saw Tanzania as involved The Black Sash, February 1976 , U Die Swart Serp, Februarie 1976 "in a war against poverty and oppression" (3) money is not king. Though dialectical and a heavy emphasis was laid on hard work. materialism can help in analysing our so­ "Let us go to the villages", the Declaration cieties, it cannot fully interpret them". (5) went on "and talk to our people and see whether or not it is possible for them to work harder" (4). This has led Senghor to develop a socialist This was what, in fact, Nyerere hag tended to do ideology that pays obeisance to traditional Afri­ and in 1967 he went on a famous march through can values. the countryside in an attempt to mobilise the In his poetry, Senghor has sought to define peasantry to newer feats of economic achieve­ these values of "mother Africa". Here the con­ ment. sumer values of Western capitalism are rejected since they lead to the alienation of the individual This stress in African socialism on the role of from his surrounding society (Senghor spent a hard work is another distinguishing feature. period in New York where he felt this especially There is almost a puritan obsession with the strongly). The quest is, rather, for a return to moral value of work which is quite unlike the the traditional and earthy values of rural life welfare state type of socialism in the West. personified in his poem to the "Black Woman": Though Nyerere and Kaunda have always been quite friendly to the Labour Party of Harold "Naked woman, black woman Wilson in Britain (in 1964 they stayed up late Clothed with your colour which is life, with with cars glued to the radia listening to the elec­ your form which is beauty! tion results when Harold Wilson defeated the In your shadow I have grown up; the gentle­ Tories under Sir Alec Douglas-Home), there, ness of your hands was laid over my eyes again, the analogy ends. And now, high up on the sun-baked pass, at None of the African states at present can pos­ the heart of summer, at the heart of noon, sibly afford to finance a welfare state and they I come upon you, my Promised Land, are not, in fact, trying to espouse that kind of And your beauty strikes me to the heart like socialism. Their objectives can rather be seen as the flash of an eagle" (6) trying to avoid many of the mistakes of con­ This stress on "Blackness" and "Negritude" temporary industrialised societies and to seek has always played a vital role in Senghor's some completely different way of economic de­ thought in a period when ideas on "black con­ velopment. sciousness" did not really exist. As such, Senghor In this respect, the ideas of President Leopold has sought, as President of Senegal, to make a Senghor of Senegal are very interesting. Senghor major contribution to the development of African has been very much influenced by French metro­ culture: Dakar, the capital, for example, has politan culture: in the 1930s he studied in Paris been the mecca for a number of African artists where, together with other alienated Black intel­ and writers as well as various arts and film lectuals, he helped form the concept of "negri- festivals. tude" as a means of maintaining a Black identity In the years after independence in 1960, how­ in a culture where it looked like being completely ever, Senghor has also been confronted with the swallowed (as Sartre was to say, negritude was problems of economic development and there has a kind of "anti-racist racism"). been an increasing emphasis on "technicity" and Senghor was also influenced by Marxist ideas the values of technology. In some ways, this can in a period (the 1930s) where leftist ideas were be seen as a shift from his earlier views and, in­ growing in their influence in the struggle against deed, an original strategy of "animation" in fascism. But he absorbed Marxism only to reject Senegal, which would mobilise the masses in it. Senegal on lines similar to "Ujamaa" socialism, has been halted. African societies, he said, do not necessarily have to go through the same kind of class con­ The result has been, in fact, a depoliticisation flict as European societies have done. Like Nye­ of development in Senegal and the system has rere, Senghor also stresses the traditional com­ become increasingly bureaucratised through such munal values in what he calls "Negro-African organisations as the Centres Regionaux pour le Civilisation" which lead to the formation of a Developpement (CRAD) and the Centres for distinct culture that can transcend class divisions. Rural Expansion (CER) which have gradually This means that Marxism cannot fully interpret taken on a life of their own.
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