Security, Local Community, and the Democratic Political Culture in Africa

In this study, the idea of the local African community as a social structure ensuring the security of its members is presented. An understanding of the concept of security is first briefly discussed, followed by the meaning of the concept of the local African community. The chapter also makes an a priori distinction between what one can call “moderate” and “radical” types of communal life and two case studies exemplifying them are presented. The chapter aims to analyze the trade off, in terms of provision of security, including economic security, by local communities, for the shaping of a democratic political culture in Sub-Saharan Africa. Most importantly, however, this chapter also highlights the rationality that underpins the seemingly low-quality democratic political activities of members of local African communities

African personhood, Humanism, and critical Sankofaism: the case of male suicide in Ghana

Suicide in Ghana is criminalised and those who survive suicide attempts are subject to significant social condemnation. Paradoxically, studies show that male suicide is often driven by individuals’ strong sense of responsibility to meet social norms and expectations around gender as well as the internalisation of societal views that death would be preferable to shame and disgrace. This contradiction prompts a critical re-examination of the communitarian tradition of African personhood which posits an intimate link between the individual attainment of socially affirmed roles and the status of personhood. Through an analysis of the Akan concept of critical sankofaism I suggest that African approaches to suicide may draw upon important adaptive, critical resources internal to African cultural values, thus highlighting the progressive potential of the African tradition. I show specifically how male gender norms and societal responses to suicide attempts distort core humanistic values at the heart of African communitarian personhood

African Communitarianism and Difference

There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it entails a substantial allowance for difference. I aim to show that African thinkers need not appeal to, say, characteristically Euro-American values of authenticity or autonomy to make sense of why individuals should not be pressured to conform to a group’s norms regarding sex and gender. A key illustration involves homosexuality

Ethical and legal implications of whole genome and whole exome sequencing in African populations

BACKGROUND: Rapid advances in high throughput genomic technologies and next generation sequencing are making medical genomic research more readily accessible and affordable, including the sequencing of patient and control whole genomes and exomes in order to elucidate genetic factors underlying disease. Over the next five years, the Human Heredity and Health in Africa (H3Africa) Initiative, funded by the Wellcome Trust (United Kingdom) and the National Institutes of Health (United States of America), will contribute greatly towards sequencing of numerous African samples for biomedical research. DISCUSSION: Funding agencies and journals often require submission of genomic data from research participants to databases that allow open or controlled data access for all investigators. Access to such genotype-phenotype and pedigree data, however, needs careful control in order to prevent identification of individuals or families. This is particularly the case in Africa, where many researchers and their patients are inexperienced in the ethical issues accompanying whole genome and exome research; and where an historical unidirectional flow of samples and data out of Africa has created a sense of exploitation and distrust. In the current study, we analysed the implications of the anticipated surge of next generation sequencing data in Africa and the subsequent data sharing concepts on the protection of privacy of research subjects. We performed a retrospective analysis of the informed consent process for the continent and the rest-of-the-world and examined relevant legislation, both current and proposed. We investigated the following issues: (i) informed consent, including guidelines for performing culturally-sensitive next generation sequencing research in Africa and availability of suitable informed consent documents; (ii) data security and subject privacy whilst practicing data sharing; (iii) conveying the implications of such concepts to research participants in resource limited settings. SUMMARY: We conclude that, in order to meet the unique requirements of performing next generation sequencing-related research in African populations, novel approaches to the informed consent process are required. This will help to avoid infringement of privacy of individual subjects as well as to ensure that informed consent adheres to acceptable data protection levels with regard to use and transfer of such information

Caregiving for people with dementia in a rural context in South Africa

Background: This research is an exploratory pilot study into the phenomenon of caregiving for people with dementia in a rural context in South Africa. Method: This study used a qualitative method of inquiry for conducting individual interviews with five caregivers to collect the data. The interviews were conducted in the local language of isiZulu. All interviews were audiotaped, and then transcribed into English. Transcriptions were analysed using thematic analysis.Findings: There were three main emergent themes, namely views and responsibilities of the caregiver, impact of caregiving, and skills and services to assist the caregiver. There were numerous subsidiary themes such as acceptance of the ageing process, a sense of duty and kinship in African culture, and dealing with problem behaviours. Caregiving was also viewed as a character-building experience, and has major implications such as promoting social isolation, restricting activities of daily living, reducing employment and increasing financial burden. Services that would alleviate caregiver burden are education, caregiver training, a financial grant and respite care.Conclusions: Although these findings are not generalisable, it would appear that caregivers of people with dementia suffer significant psychosocial distress, and would benefit from emotional and financial support. It remains to be seen who will provide this support, but policy-makers as well as governmental and non-governmental organisations will have to factor this into their forward planning to render an effective service for people with dementia and their families. Advocacy groups should also disseminate information on dementia and caregiving responsibility, whilst healthcare professionals should screen for caregiver stress or caregiver burden in individuals caring for people with dementia

Animal rights and environmental ethics in Africa : From anthropocentrism to non-speciesism?

The claim is frequently made on behalf of African moral beliefs and customs that African cultures do not objectify and exploit nature and natural organisms, unlike Western (or Northern) moral attitudes and practices. Through exploration of what kind of moral status is reserved for other-than-human animals in African ethics, I argued in my recent book Animals and African Ethics that moral perceptions, attitudes and practices on the African continent have tended to be resolutely anthropocentric, or human-centred. Although values like ubuntu (humanness) and ukama (relationality) have, in recent years, been expanded to include non-human nature, animals characteristically have no rights, and human duties to them are almost exclusively ‘indirect‘. Taking into account the brutal and dehumanizing ravages of colonialism, racism and political, cultural and moral apartheid that Africans have historically been subjected to, it does not seem to be wholly off the mark to invite people in sub-Sahara Africa, especially, to reflect on an even longer, more deeply-entrenched historical process of discrimination, oppression and exploitation, namely that of species apartheid. Yet, adoption of a more enlightened stance vis-à-vis the non-human world and animals in particular would almost certainly involve giving up the moral anthropocentrism that characterizes many attitudes and practices on the African continent. This need not entail surrendering what is arguably at the core of sub-Saharan morality – the emphasis on community and harmonious communal relationships. ‘I am because we are’ could reasonably be interpreted as not being confined to the human realm, as transcending the species barrier. I have in mind here something like a relational approach to animal rights and environmental ethics that is neither anthropocentric nor speciesist. The multifarious historical and geographical relationships we have with other-than-human animals give rise to a multitude of moral obligations that differ according to the kinds of relationships we find ourselves in. There is an increasing awareness among African scholars of the untenability of a rigidly species-governed ‘us-against-them’ thinking, that anthropocentrism shares many relevant features with ethnocentrism, and that speciesism is relevantly like racism. It is my aim in the proposed contribution to explore these ideas and conceptual tools in more detail