Teilhard de Chardin and Senghor on the civilization of the universal

II.2. SENGHOR'S AFRICAN SOCIALISM

Senghor's African socialism relies on three pillars: an inventory of African traditional and cultural values, an inventory of western civilization and of its impacts on African civilization, and finally, an inventory of African economic resources, its needs and potentialities both material and spiritual.

II.2.1. An Inventory of Traditional Values

In order to obtain an inventory of traditional African values, in Senghor's opinion, the study of the mythical past of Africa is crucial. For him, Africa is «rather a communion of souls than an aggregate of individuals».^45(*)

Teilhard de Chardin had exhorted all cultures to converge towards the Omega point, through love and charity. In adapting Teilhard de Chardin, Senghor considers that the African world is much more adapted than the western world, to realize this communion of love. He considers the African's view of the world as a communion of souls, as the basis of the contribution of the African continent to the Civilization of the Universal. He then calls for a revalorization of African cultural values such as hospitality, solidarity and mutual love and concern.

II.2.2. An Inventory of Western Civilization and its impacts on Africa

This inventory can be drawn from the effects of colonialism on cultural patterns of behaviour of the African. The aim of this inventory is to produce a `dynamic symbiosis'^46(*) among several cultures, neither of which should dominate the others; since all are complementary. We can point out here the Inferiority Complex and the Split personality in the African.

II.2.2.1. The Inferiority Complex in the African

According to Kenneth KAUNDA «the humanistic character of the African has been damaged and even partly destroyed by Africa's long exposure to the West.»^47(*) Colonialism has introduced into Africa, many attitudes that could not be naturally integrated into the existing traditions.

Thus, while Europe opened new vistas of freedom by freeing Africans from disease, ignorance, superstition and even from slavery, it also introduced a new form of servitude which arises from the Inferiority Complex of the African vis-à-vis the technically superior Europeans.

Similarly, while colonialism brought a new security by introducing the rule of law against the arbitrary power of chiefs; and brought technical and economic developments which make man less dependent on nature, it has also robbed the African traditional security which he found in his tribal ties and in the old social web of relationships.

Finally, while it introduced a broader horizon into people's life by making them look beyond the limits of their villages, and by bringing about new associations: political parties, churches, trade unions, etc..., it has also brought to many people a new form of loneliness arising from urbanization and from the rootlessness of detribalized existence.

As we shall see in the next chapter, despite these side effects of colonialism, the African himself, at least partly, still carries the blame of his inferiority complex and his split personality.

* ⁴⁵ Léopold Sédar Senghor, in Ruch, E., (ed.), African Philosophy, Rome, 1981, p. 225.

* ⁴⁶ Eyeama Ruch, (ed.), African Philosophy, Rome, 1981, p. 225.

* ⁴⁷ Kenneth Kaunda, in Ruch, E., (ed.), African Philosophy, Rome, 1981, p. 238.