Dr. Leo Igwe on Global African Freethought Diaspora
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2024/07/08
Dr. Leo Igwe is a board member of the Humanist Association of Nigeria and of Humanists International. He holds a masters in philosophy and a doctoral degree in religious studies from the University of Bayreuth in Germany and wrote his doctoral thesis on witchcraft accusations in Northern Ghana. Igwe directs the Advocacy for Alleged Witches and Critical Thinking Social Empowerment Foundation.
Scott Douglas Jacobsen: I have been preoccupied with another project for about a month. While weekends opened again, something came to the fore for me. The idea of the neglected aspects and communities in the humanist communities. Not in a negative sense of conscious neglect of focus, or with malice of forethought, but more in the sense of neglect by dint of contingency of historical context: The modern humanist movement began within the 20th century, pretty much, and has progressed into the 21st century alongside a series of similar progressive philosophical life stances grounded in contemporary morals and empirical philosophy. When holes are pointed out, humanists, in my experience, are sincere in their attempts to remedy them promptly, dependent on resources and personnel available to prioritize and work on them. Now, one of those populations involves predominantly those of African heritage, in the sense of more relevant sociopolitical ideas of ethnicity, as we all know: Everyone is of African descent. Therefore, as the popular atheist shirts state, “We’re all Africans” because we are all Africans. There is a natural integration amongst the European humanist groups based on the amount of time existing in the world and the time for those countries to develop and integrate Humanism into their national narrative, if only implicitly. African countries have had less time but will continue to have this integration with outstanding exemplars such as yourself. This brings me to the point of this targeted objective interview: is there a need to focus on the global African freethought diaspora, in your opinion?
Dr. Leo Igwe: Look, if, as you noted, “We are all Africans,” focusing on the global African freethought diaspora is a focus on freethought beyond and without continental Africa, including Europe. But I believe that’s not what you meant. I believe you meant the ‘black’ African diaspora. I believe a focus may not be the right word because such an approach might lead to a situation where what constitutes African freethought diaspora is defined or determined by ‘non-Africans.’ African freethinkers should immediately be focused on it. They should rise and arise. African freethinkers should be active and expressive of their thoughts. They should begin to free their minds from the shackles of dogma and superstition. African freethought leaders should strive to take a seat at the table of the global freethought movement.
Jacobsen: I have seen intra-African regional integration, but I still see many gaps largely due to cultural, financial and societal development factors. It is similar to the Latin American cases. How do the financial barriers for intra-African regional integration efforts slow down – what seems like – an inevitable future?
Igwe: The global economy is skewed against Africa. The financial odds are enormous, and they are human-made. So, any African initiative is bound to face financial barriers because resources are needed to deliver the goals and objectives and facilitate development. However, as long as the dire financial situation continues, the continent’s future will be in jeopardy; the integration schemes will not achieve their full potential.
Jacobsen: Many African societies have had less time to develop than many European nations. How will the socioeconomic development of African countries lead to the further development of humanist values in those African countries?
Igwe: As I have noted, African society would seldom develop or flourish if African economies continue to falter and wobble. The economy is a key factor in the growth and development of Humanism. Humanism in Africa will mirror and reflect its socioeconomic realities. African humanists must be diligent and vigilant because, unlike their counterparts in the West, the odds are stacked against them. African humanists need to creatively and innovatively tackle and overcome these odds that hamper and frustrate the progressive emancipation of humans. In responding to these social, religious, political, economic and intellectual needs, African freethought would emerge and take its rightful place.
Jacobsen: The idea of global African freethought diaspora is a trickier context than simply African issues. You’re dealing with every issue every nation has, plus the plague of – in general – prejudice against individual citizens of countries based on the superficial presentation of the darker tone of the skin. Is there a way in which these international issues of racism and ethnic tensions could be jiu-jitsued into a positive means for humanist solidarity?
Igwe: While racism remains an issue in the West and has attracted so much attention, not much is said about ethnicism and xenophobic attacks that rage in Africa. Africa is ethnically diverse, and this diversity has been a source of hatred, tension and discrimination. This year marks the 30th anniversary of the Rwanda genocide. Unfortunately, in Congo DRC, Nigeria and parts of the region, ethnic conflicts and xenophobic attacks persist. Many Africans vote along ethnic lines, and what applies in the region is more of an ethnocracy than a democracy. Africans see themselves more as ethnizens, not citizens. For Humanism to flourish in Africa, Africans must transcend the parochialities of ethnicity and birth status and turn their ethnic differences into a source of strength and wealth.
Jacobsen: How could Africans with freethought philosophies in wealthier nations help integrate their national organizations into countries with fewer resources for a larger impact?
Igwe: Africans in wealthier and less wealthy countries should unite and cooperate to address common threats and challenges. They should synergize and work to realize African Humanism with a global dimension.
Jacobsen: Would an international online conference be helpful?
Igwe: Yes, an international online conference will help. That is cost-effective. However, projects that address the needs, problems, and challenges that have hampered the evolution of Humanism in Africa should be given priority.
Jacobsen: How could others help while letting these efforts, if desired, be by and for African freethought people?
Igwe: Cooperating with African humanist leaders and activists and campaigning to further freethought across the region. By criticizing or pointing out problems and doing something to build and provide solutions.
Jacobsen: Any final thoughts?
Igwe: Freethought holds much promise in Africa and beyond. Nobody can grow and flourish without a free mind, without free thoughts and freedom that is thoughtful. A freethinking Africa requires hard work, courage, and perseverance!
Jacobsen: Thank you for the opportunity and your time, Dr. Igwe.
Igwe: You are welcome.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
In-Sight Publishing 