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Consciencism - philosophy and Ideology for Decolonization, Kwame Nkrumah
Consciencism: Philosophy and Ideology for Decolonization
by Kwame Nkrumah

"One of Africa's mos renowned philosophers and political leaders, Kwame Nkrumah was not only at the center of what he called "The African revolutions," but he also articulated its ideology. In this book he sets out his personal philosophy, which he terms "consciencism," and which has provided the intellectual framework for his political action.

Why "consciencism"? The answer is that in this concept Dr. Nkrumah draws together strands from the three main traditions that make up the African conscience: The Euro-Christian, The Islamic, and the Original African. He characterizes traditional African society as essentially egalitarian and argues that a new African philosophy must draw its nourishment chiefly from African roots. But he reviews Western philosophy in some detail to illustrate the thesis that philosophy, however academic, is always trying, explicitly or implicitly, to say something about society. In this relevance of philosophy to society, and to social and political action in particular, that chiefly interest him.

Dr. Nkrumah shows how his philosophical beliefs are related to special problems of "The African Revolution," and states his case for socialism and the most valid expression of the African conscience at the present time." (less)

Paperback, 122 pages


Front Matter (pp. i-ii)
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Table of Contents
Table of Contents (pp. iii-iii)
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AUTHOR’S NOTE
AUTHOR’S NOTE (pp. iv-iv)
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INTRODUCTION
INTRODUCTION (pp. 1-4)
The lines of the partition of Africa naturally affected the education of the colonized Africans. Students from English-speaking territories went to Britain as a matter of course, just as those from French-speaking territories went to France as a matter of course. In this way, the yearning for formal education, which African students could only satisfy at great cost of effort, will, and sacrifice, was hemmed in within the confines of the colonial system.

Recoiling from this strait-jacketing, a number of us tried to study at centres outside the metropolis of our administering power. That is how America came to appeal...

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CHAPTER 1 PHILOSOPHY IN RETROSPECT
CHAPTER 1 PHILOSOPHY IN RETROSPECT (pp. 5-28)
The critical study of the philosophies of the past should lead to the study of modern theories, for these latter, born of the fire of contemporary struggles, are militant and alive. It is not only the study of philosophy which can become perverted. The study of history too can become warped. The colonized African student, whose roots in his own society are systematically starved of sustenance, is introduced to Greek and Roman history, the cradle history of modern Europe, and he is encouraged to treat this portion of the story of man together with the subsequent history of Europe as...

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CHAPTER 2 PHILOSOPHY AND SOCIETY
CHAPTER 2 PHILOSOPHY AND SOCIETY (pp. 29-55)
It is obvious from the foregoing skeleton history of philosophy that philosophy could very easily come to be divorced from human life. It becomes so abstract in certain Western universities as to bring its practitioners under the suspicion of being taxidermists of concepts. And yet the early history of philosophy shows it to have had living roots in human life and human society.

Philosophy had its origins in theological speculation. The earliest theological speculations were a conglomeration of thoughts milling around the great ideas of God, Soul, Destiny and Law. At every point, these thoughts enjoyed a practical inspiration. For,...

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CHAPTER 3 SOCIETY AND IDEOLOGY
CHAPTER 3 SOCIETY AND IDEOLOGY (pp. 56-77)
In the last chapter, I tried to show, and confirm by test cases, that philosophy always arose from a social milieu, and that a social contention is always present in it either explicitly or implicitly. Social milieu affects the content of philosophy, and the content of philosophy seeks to affect social milieu, either by confirming it or by opposing it. In either case, philosophy implies something of the nature of an ideology. In the case where the philosophy confirms a social milieu, it implies something of the ideology of that society. In the other case in which philosophy opposes a...

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CHAPTER 4 CONSCIENCISM
CHAPTER 4 CONSCIENCISM (pp. 78-106)
Practice without thought is blind; thought without practice is empty. The three segments of African society which I specified in the last chapter, the traditional, the Western, and the Islamic, co-exist uneasily; the principles animating them are often in conflict with one another. I have in illustration tried to show how the principles which inform capitalism are in conflict with the socialist egalitarianism of the traditional African society.

What is to be done then? I have stressed that the two other segments, in order to be rightly seen, must be accommodated only as experiences of the traditional African society. If...

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CHAPTER 5 SET THEORETIC TERMS
CHAPTER 5 SET THEORETIC TERMS (pp. 107-118)
So alert can positive action be, alert to all negative possibilities, and prompt under the guidance of an ideology to deal with these possibilities, that the course of positive action can be mapped out in set theoretic terms. For this, a minimum number of initial symbols are necessary.

I have said that a colony is any territory in which the interests of the people are alienated from them and subjected to those of a group distinct from the people of the territory itself It follows that a colony may be externally or internally subjected. When the interests of the people...

Dekolonizacija
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Stanje pred dekolonizaciju
Dekolonizacija je proces oslobađanja od kolonijalne vlasti i pretvaranje nekadašnjih kolonija u samostalne države. Proces dekolonizacije je u 19. stoljeću zahvatio veći dio Južne Amerike, nastavio se i između dva svjetska rata, a zahuktao se tek nakon Drugog svjetskog rata. Stjecanje neovisnosti u mnogim je slučajevima pratilo nasilje (pobune, nemiri, prosvjedi, revolucije ili rat za neovisnost). Dekolonizacija se ostvarivala u različitim povijesnim fazama.

Faze dekolonizacije
oslobođenje Sjedinjenih Američkih Država, godine 1776.
oslobađanje velikog broja kolonija u Latinskoj Americi u prvoj polovici 19. stoljeća; godine 1847. u Africi oslobođena Liberija.
glavna faza u 1950-im i pogotovo 1960-im godinama.
Godine 1960. izglasana je UN-ova Deklaracija o davanju neovisnosti kolonijalnim zemljama i narodima, a 1970-ih je likvidiran najveći deo preostalih kolonija.

Po podacima ureda Ujedinjenih Nacija za dekolonizaciju trenutačno u svetu još uvek postoji 16 kolonija koje trebaju dobiti nezavisnost ili biti vraćeni lokalnim vlasnicima. Od tog broja kolonija njih 10 je u britanskom, 3 u američkom dok Novi Zeland, Maroko i Francuska imaju po jednu koloniju.

Povezani članci
Dekolonizacija Afrike
Dekolonizacija Sjeverne Amerike
Dekolonizacija Južne Amerike
Dekolonizacija Australije i Oceanije

Dekolonizacija Afrike
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Afrika 1914. godine
Afrika 1914. godine
Dekolonizacija Afrike je istorijski proces koji se odigrao u većem delu afričkog kontinenta nakon Drugog svetskog rata. On podrazumeva osamostaljivanje velikog broja evropskih poseda (britanskih, portugalskih, francuskih i belgijskih) i formiranje afričkih država.[1]

Osamostaljenje evropskih kolonija u prekomorskim zemljama nije bilo ograničeno na Afriku. Ono je obuhvatalo sve kontinente, baš kao što je i evropsko osvajanje prekomorskih poseda obuhvatalo sve kontinente. Drugi svetski rat bio je svakako katalizator ali koreni promena su u daljoj prošlosti. Zakon o upravljanju Indijom, koji je doneo Britanski parlament 1935. godine, predviđao je nezavisnost indijskog potkontinenta, mada ne u onom obliku u kojem je došlo do nezavisnosti. Međutim, posledice rata uticale su da evropske sile sagledaju novu perspektivu sveta i svog mesta u njemu, uključujući i njihove odnose prema Africi.[2]

Politička pozadina
Kada su kolonijalne sile prevazišle šok pobede i razaranja nakon 1945. godine, one su blagonaklono gledale na afričke kolonije zbog njihove podrške u ratu i doprinosa savezničkoj pobedi. Želele su i dalje da računaju na stalnu lojalnost, kao i na afrička prirodna bogastva u Hladnom ratu koji su upravo preduzimale protiv Sovjetskog Saveza i njegovih saveznika. Evropsko javno mnenje bilo je uveliko protiv kolonijalizma. Britanija je vrlo brzo, 1947. godine prihvatila nezavisnost Indije i Pakistana. Francuska i Holandija su u međuvremenu odlučile da se bore za opstanak u jugoistočnoj Aziji, ali bez uspeha. Holandski neuspeh da ponovo osvoji Indoneziju bio je očigledan 1950. godine, dok je francuska armija doživela spektakularni poraz u Indokini kod Dijen Bijen Fua 1954. godine. Novi raspored svetskih sila postao je očigledan, mada je to bilo nagovešteno još dvadesetih godina 20. veka u Rifskom ratu. Čak i tada evropske sile nisu postale svesne novog poretka. Francuzi su morali ponovo da nauče lekciju u Alžiru tokom pedesetih godina 20. veka, a SAD su to ponovile u Vijetnamu (iako Južni Vijetnam nije bio američka kolonija) tokom šezdesetih godina 20. veka.

Posmatrano iz duge istorijske perspektive evropsko osvajanje i dekolonizacija Afrike odigrali su se velikom brzinom. Samo u tri decenije od 1880. do 1910. godine izvršena su glavna osvajanja a samo je dve decenije, od 1955. do 1975. godine trebalo da se okonča imperija. Mnogi osnovni uzroci osvajanja sada su se preokrenuli. Posle 1945. godine kolonijalna teritorija nije više imala značajnu ulogu u međusobnom evropskom suparništvu. Sovjetski Savez i Sjedinjene Američke Države bacili su evropske sile u zasenak a oni nisu imale afričke kolonije.[3] Ideološko opra