0.15 African perspective on personality  (Page 2/9)

According to Khoapa (1980), an African’s existential reality is one of collective being, they seek to understand the world through their intersection with all aspects of the world and other people. This worldview is holistic and humanistic, and it focuses on interdependence, collective survival, harmony, an important role for the aged, the oral tradition, continuity of life, and rhythm. In addition, there is a fundamental belief in a metaphysical connection between all that exists within the universe, through an all-pervasive energy or “ spirit ” that is the essence of all things (Chatterji, 1960; Grills, 2002; Grills&Ajei, 2002; Khoapa, 1980; Mwikamba, 2005; Myers, 1988; Obasi, 2002; Parham et al., 1999; Senghor, 1965, 1971; Sofola, 1973).

At the center of the African worldview is spirit, or life itself, a vital force that animates the universe and that imparts feeling to all things from God down to the smallest grain of sand. Although this spirit pervades all things, there is a distinct hierarchy among the things that make up the universe. At the top of the hierarchy is God, followed by the ancestors (including the founders of the tribes, aka the “god-like ones”) and the living. Then come the animals, plants, and minerals. Being in the center, humans hold a privileged position. As living beings, people are able to increase their being (using this term in the same context as in existentialism). The source of spirit, and the spiritness within each person, is divine, and transcends both the physical universe and time. Thus, it can connect us to any person, place, or thing. This is part of the basis for African veneration of their ancestors. In order for the ancestors to avoid becoming “completely dead,” they must devote themselves to strengthening the lives of the living. As a result, they can still participate in life. When a person recognizes that through spirit all things become one, and if they adhere to this realization, they lose all sense of individual ego/mind. Instead, they experience the harmony of collective identity and a sense of extended self that includes ancestors, those not yet born, all nature, and their entire community (Busia, 1972; Grills, 2002; Grills&Ajei, 2002; Jahn, 1972; Myers, 1988; Obasi, 2002; Parham, 2002; Parham et al., 1999; Senghor, 1965).

Based on the previous paragraph, it should be clear that religion and spirituality are very important to Africans. We share a biological connection with animals, and an inherent spiritual connection with plants and minerals, but our privileged position at the junction of spirit and nature allows us to participate in a spiritual life that separates us from the animals, plants, and minerals. This is how Africans believe they are able to increase their being. According to Khoapa (1980), we link the universe with God, we awaken it, we speak to it, listen to it, and try to create harmony. This leads to a profound connection with the rhythm of the universe. Senghor (1965) describes rhythm as the “architecture of being…the pure expression of the life-force.” Rhythm has become an important aspect of African life, particularly in art, music, and poetry (also see Busia, 1972; Chatterji, 1960; Jahn, 1972; Mwikamba, 2005; Senghor, 1971; Sofola, 1973).