As one of Africa’s most prominent philosophers, Kwasi Wiredu has made significant contributions to establishing philosophy throughout the African region and beyond. I chose the philosopher because, in addition to offering an intriguing look into the mechanisms associated with the development of postcolonial fields and discourses, Wiredu’s commitment to the development of modern African thinking is desirable. For many years he worked on the theory of conceptual decolonization. It aimed to eliminate detrimental aspects of tribal cultures ingrained in modern African thought and dismantle the superfluous Western epistemologies that might be prevalent in African intellectual traditions. I relate to him and his concepts since he tries to find ways to bring positivity out of something deemed harmful for the longest time. The only difference is that his work is considered of the past since its significance has reduced over the years.
The most intriguing part is that the conceptual decolonization idea has served as Wiredu’s compass for his works for many years. He never lost hope and consistently advocated for what he thought was right. In his article “The Akan Concept of Mind,” Wiredu lists how the English and Akan conceptions of the mind differ because of some fundamental verbal differences (Osha, 2019). I agree with Wiredu’s theory. Sometimes, people’s views may be different from one’s, thus leading to differences and miscommunication, especially with family or in a work setting. Hence, I find it essential for people to listen to one another to live harmoniously. One should listen first and try not to be too fast to react.
I am born in a culture where the church is always the first option. At first, I never got its concept entirely, and I questioned the many things that happened. I viewed it as blind faith in something that did not exist. It was not until I found solace in the conviction that I learned to trust in it. Eventually, I knew good and bad things happen, and in the long run, that little faith grants the comfort needed to endure both times. I chose to view church and my faith in a new light, and I try to encourage others to do so. Faith and religion do not prevent bad things from happening but instead serve as a beacon of hope for the good stuff.
Similarly, Wiredu viewed his concepts as ways to encourage Africans to consider colonization in a positive light. He wrote passionately about these concepts because he knew it would go a long way in promoting Africa’s advancements. He saw it as a way of helping Africans to push forward after all the suffering and challenges they had already endured.
The theory is instrumental in the modern era. People tend to forget the little habits that have come a long way in shaping a person or tradition. Instead of romanticizing the purported magnificence of traditional African traditions and customs, Wiredu was selective in accepting those elements that he found valuable and rejected those that hindered Africa’s progress. I believe it is good to take up the good parts of an apple and leave the rotting aside other than throwing away a whole apple. Even in a work setting, it is better to take what is good and leave out the bad aspects of it. Generalizing what is good and evil as a whole could narrow many widows of opportunities that set out for a person. Besides, culture and tradition are vital to a person’s identity and lifestyle choice. It keeps people together and reminds them of who they are.
References
Osha, S. (2019, June 14). Conceptual decolonization: Kwasi Wiredu’s disruption of philosophy. The Elephant. https://www.theelephant.info/ideas/2019/04/25/conceptual-decolonisation-kwasi-wiredus-disruption-of-philosophy/
Osha, S. (2022, September 13). Kwasi Wiredu cleared the way for modern African philosophy. The Conversation. https://theconversation.com/kwasi-wiredu-cleared-the-way-for-modern-african-philosophy-174917
Osha, S., & Dowden, B. (2020). Kwasi Wiredu. https://iep.utm.edu/wiredu/
Wiredu, K. (2002). Conceptual decolonization as an imperative in contemporary African philosophy: Some personal reflections. Rue Descartes, 36(2), 53. https://doi.org/10.3917/rdes.036.0053
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