It was another one of those vibrant conversations that ignite the mind. I was sharing insights from my PhD thesis on an inclusive African worldview to knowledge with the brilliant British-Nigerian young man, Nzube Ufodike. We had a profound discussion, touching on deep philosophical, theological, and cultural truths. The conversation with Nzube gives me an excellent starting point to this write up, and grounding it in 2 Chronicles 17 provides a fantastic biblical framework. As I spoke about the stark contrast between Western individualism and African communalism, he posed the question which I have heard countless times, right from my PhD application days (with the great scholars that would later be my supervisory team): “What is ‘African’?” Given the incredible diversity of colour, culture, geography, and language across the continent, it is a valid and challenging inquiry.
My initial answer, as always, revolved around communalism. But then, Nzube pushed further, raising a critical point: “Isn’t communalism merely a product of societal evolution? A means of survival when basic needs are absent?” He suggested that in the West, where foundational needs are largely met, it allows for greater individual autonomy. In his view, when life is hard, individuals surrender independence for community support. When life is easy, independence blossoms.
This perspective, while logical from a certain evolutionary standpoint, prompts a deeper dive into the heart of African philosophy.
More Than Mere Survival: The African vs. Western View of Communalism
When I explained the difference, I started with the everyday realities of Yoruba culture. Take the concept of ‘agbo ile’ (family compound). This isn’t just a physical space; it’s a living ecosystem where multiple generations often reside. Decision-making, resource sharing, and even daily routines are interwoven. The very fabric of life is collective.
Then there’s the powerful idea of proactive community parenting. Community parenting is different from community policing, it is not the reactive, punitive “see it, say it, and sorted” approach that often characterizes Western intervention. Instead, it’s a deeply ingrained cultural practice where any elder, any member of the community, has the right and responsibility to correct a child, to guide a young person, long before waywardness takes root. It’s about collective vigilance and mentorship that actively prevents societal ills rather than merely addressing their consequences.
The aim here isn’t to say one is “better” than the other, as community policing is equally good for the society and is practised in many African communities as well to stop a societal menace; but the point here is to highlight a fundamental difference to my dear brother, Nzube in underlying philosophy. In the African worldview, communalism is not merely a pragmatic response to scarcity; it is woven into the very fabric of existence, a reflection of how humanity is meant to live.
A God-Ordained Design: Communalism as Natural Law
From an African perspective, communalism transcends basic survival; it is seen as part of the God-ordained natural laws for humanity. It speaks to the inherent interconnectedness of all beings, reflecting a divine design where individuals flourish within community, not apart from it. The individual is not diminished by the collective but enriched by it; “I am because we are” (Ubuntu)
However, centuries of contact with the West have led to a fascinating, and at times, disorienting mix-matching of values. We find ourselves in a space where traditional African values meet Western individualism, leading to a kind of self-deceit. Values and religious piety are now often treated with pragmatism, where:
- Policy-makers sometimes engage the devil for money, power, and fame, compromising integrity for expediency.
- Religious leaders are sometimes used to keep people in servitude, rather than empowering them for liberation and truth of God’s word.
- Academics are inadvertently (or sometimes intentionally) used to keep people hesitant about the relationship between faith and science, creating an unnecessary dichotomy that alienates many from holistic truth.
This dissonance has contributed to societal challenges that a return to core African values, rooted in a divine framework, could address.
Lessons from King Jehoshaphat: A Blueprint for African Flourishing (2 Chronicles 17)
The reign of King Jehoshaphat in 2 Chronicles 17 provides a powerful biblical parallel to the kind of flourishing that emerges when a nation embraces God-ordained principles, echoing the strengths of true African communalism.
The Power of Seeking God and Obeying His Ways: “The Lord was with Jehoshaphat because in his early years he walked in the former ways of his father David; he did not consult the Baals but sought the God of his father and followed his commands rather than the practices of Israel.” (2 Chronicles 17:3-4)
Jehoshaphat didn’t just pay lip service to God; he sought Him and obeyed His commands. This foundational spiritual health is key. For Africans today, this means not just claiming religious piety, but truly seeking God in our lives, our families (‘agbo ile’), and our communities, obeying His moral laws rather than compromising for worldly gain.
The Vital Importance of Teaching God’s Word: “In the third year of his reign he sent his officials… to teach in the towns of Judah. With them were certain Levites and priests. They taught throughout Judah, taking with them the Book of the Law of the Lord; they went through all the towns of Judah and taught the people.” (2 Chronicles 17:7-9)
Jehoshaphat understood that a morally upright and prosperous nation requires education rooted in divine truth. This aligns perfectly with the proactive community parenting in African cultures, where values and morals are intrinsically taught from a young age, preventing waywardness. This isn’t just about Sunday school; it’s about integrating God’s morals into daily life, family discussions, and community standards.
Divine Protection and Peace as a Consequence of Faithfulness: “The fear of the Lord fell on all the kingdoms of the lands surrounding Judah, so that they did not make war against Jehoshaphat.” (2 Chronicles 17:10)
When a nation aligns with God’s principles, it experiences supernatural peace and protection. Imagine African nations truly embracing divine values; it could lead to an unprecedented era of stability, reduced conflict, and mutual respect. This peace extends beyond national borders; it fosters harmony within communities and families, where proactive parenting creates stable environments, reducing the need for ‘retributive’ justice systems that are often overburdened by existing societal ills.
The Link Between Spiritual Health and National Prosperity: “Jehoshaphat grew steadily more powerful… He built forts and store cities in Judah and had large supplies in the towns of Judah and fighting men, brave warriors, in Jerusalem.” (2 Chronicles 17:12-13)
Jehoshaphat’s faithfulness led to material prosperity and military strength. This isn’t just about wealth; it’s about stability, provision, and the ability to thrive. When African societies return to the foundational values of family life and proactive community parenting, teaching God’s morals, we will raise generations of good character. This good character – integrity, diligence, respect, compassion – is the bedrock for genuine peace and sustainable prosperity, preventing the societal ills that plague so many communities today.
A Call to Re-Embrace Our Roots
The conversation with Nzube, and the timeless wisdom of 2 Chronicles 17, reminds us that ‘African’ isn’t just a geographical or superficial label. It embodies a worldview where communalism is a divine design, not merely a survival tactic. Our contact with Western ideals has presented us with choices, often leading to a pragmatic, compromising approach to values and faith.
But for true growth, peace, and prosperity, we, as Africans, need to go back to our fundamental values. We must re-embrace the strength of our family compounds, the wisdom of proactive community parenting, and the deep-seated belief that communalism is a reflection of God’s order. By diligently teaching God’s morals, promoting good character, and fostering genuine spiritual health, we can unlock a future of divine protection, peace, and national prosperity – a future built on the very blueprint that has always been a part of who we are.
What aspects of ‘agbo ile’ or proactive community parenting do you think are most crucial for today’s world? How can we better integrate these timeless African values with our faith to build stronger communities? Share your thoughts in the comments!
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Sources
What does 2 Chronicles 17:3 mean? – BibleRef.com
2 Chronicles 17 NLT – Jehoshaphat Rules in Judah – The Bible Project
2 Chronicles Devotionals | Precept Austin
What does 2 Chronicles 17:10 mean? | BibleRef.com
2 Chronicles 17:6 meaning | TheBibleSays.com
