0.15 African perspective on personality  (Page 7/9)

At a time when Africans are trying to experiment with new ideas and institutions, adapt them to their needs in the light of their traditional value systems, there is the need for a sustained belief in oneself, and this belief can be generated and kept alive by an ideology. This has been, and still is, the function of Negritude. (pg. 86; Ghanaian scholar P. A. V. Ansah, cited in Irele, 1981)

Although the concept of Negritude is not without its critics, if one accepts its premise there are important implications for people of the Black diaspora (Irele, 2001). Nigrescence has been described as the process of converting from Negro to Black, i.e., rejecting the deracination imposed by Whites and embracing traditional African values and a Black identity (Parham, 2002; Parham et al., 1999; Tembo, 1980). This process of searching for one’s identity can be very powerful, leading perhaps to a positive self-identity or, at least, serving as a buffer against racism and oppression (Parham&Parham, 2002). For additional information on the importance of identify formation and the development of negative identity, I refer you back to the discussion of negative personality development among Black Americans in the chapter on Erik Erikson. But what triggers this critical search for one’s identity?

For people of African descent in places such as the United States, the process of nigrescence seems to follow four stages: pre-encounter , encounter , immersion-emersion , and internalization (Parham, 2002; Parham et al., 1999). In the pre-encounter stage, the indivdiual views the world from a White frame of reference. They think, act, and behave in ways that devalue and/or deny their Black heritage. Then, however, they encounter personal and/or social events that do not fit with their view of society. Muhammad Ali (formerly Cassius Clay) described in vivid and shocking detail how he was refused service at a restaurant because he was Black, after he had won the Olympic gold medal in boxing and been given the key to the city by the mayor of Louisville, Kentucky (Ali&Ali, 2004)! The individual then becomes immersed in Black culture. This can be a psychologically tumultuous time. For some, everything of value must reflect some aspect of Black and/or African heritage. They withdraw from contact with other racial/ethnic groups, and strong anti-White attitudes and feelings can emerge. Eventually, however, the individual internalizes their Black identity and becomes more secure. The tension, emotionality, and defensiveness of the previous stage is replaced with a calm and secure demeanor. The individual becomes more open minded, more ideologically flexible, and although Black values move to and remain at the forefront, there is a general trend toward being more pluralistic and nonracist, and anti-White attitudes and feelings decline (Parham et al., 1999; see also Mbalia, 1995).

Some Issues for Modern Africa

In a fascinating book entitled Education for Self-Reliance , Julius Nyerere (1967) discussed the importance of building the post-colonial educational system in Tanzania. A fundamental premise, according to Nyerere, is that the educational system needed to serve the goals of Tanzania (see also Gichuru, 2005; Khoapa, 1980). Therefore, they had to decide what kind of society they were building. He said their society was based on three principles: equality and respect for human dignity, sharing of resources, and work by everyone and exploitation by none. Interestingly, these principles do not focus on academic content. The successful community life of the village was more important. Social goals, the common good, and cooperation were all emphasized over individual achievement. Nyerere considered it particularly important to avoid intellectual arrogance, so that those who became well educated would not despise those whose skills were non-academic. “Such arrogance has no place in a society of equal citizens” (pg. 8; Nyerere, 1967).