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communitarianism of African ethics, it is hardly surprising to discover similarities
with Western holist perspectives.
After all, an ethic that values harmonious relationships between humans and others, particularly, living aspects of nature, based in the belief that everything in nature
is interdependent and interrelated, is bound to share some characteristics of holist
environmental ethics. Both reject anthropocentricism, and both emphasise a fundamental interdependence in nature, and they also often seem to share a common
language, and employ similar analogies (Behrens 2012, p. 67).
One example of how Western holists use similar analogies to those used in
African thought is Aldo Leopold’s famous claim that right actions are those tending
to protect ‘the integrity, stability and beauty of the biotic community’ (Leopold
1949). The use of the phrase ‘biotic community’ is clearly reminiscent of African
conceptions of nature as a community or family. Callicott points out that much
holistic thought regarding the environment is predicated on the modern scientific
understanding of nature and ecology, and uses similar language in doing so: ‘Now
the general world view of the modern life sciences represents all forms of life on
planet Earth both as kin and as fellow members of a social unit – the biotic community’ (Callicott 1986). African worldviews seem, then, to employ similar analogies to those used by holists. When nature is understood as a community or family,
value is attributed to the community itself as well as to the individuals making up a
community. Furthermore, it is pertinent to note that Western holistic conceptions are
strongly grounded in the findings of ecological science, that organisms and species
exist in ecosystems and are mutually interdependent, where damage to one part of
the system can severely affect other parts of the system, and so forth. In a prescientific way, African indigenous thought recognises a similar interrelatedness in
nature, albeit in more metaphysical terms, such as sharing a life force.
Given these similarities in conception, language and analogy, it might seem
prima facie appropriate to describe this trend in African environmentalism as holist.
Despite the similarities, I now show that the African emphasis on relationality is, in
fact, distinct from holism, and that it is the distinguishing characteristics that offer
the most promise for ecological integrity. In making this distinction, it is imperative
to articulate an African-inspired environmental ethic, a relational, harmony-prizing
ethic, which shall be referred to in this chapter as ‘African Eco-Relationalism’.
One of the most striking things about much African thought regarding moral
obligation is its refusal to firmly prioritise either the interests of individuals or the
interests of communities. Eze writes: ‘The relationship between the individual and
community is dialogical for the identity of the individual and the community and is
dependent on this constitutive formation. The individual is not prior to the community and neither is the community prior to the individual’ (Eze 2008). The individual
is fully realised only within the community. In terms of personhood, true humanity
is achieved only through harmonious relationships with others, which, as I have
explained, are characterised mainly by solidarity, friendship, care and seeking the
common good. Since the interdependence of everything in nature is acknowledged,
this community is understood to extend beyond human beings, and to encompass all
natural entities.
N. F. Unuigbe
communitarianism of African ethics, it is hardly surprising to discover similarities
with Western holist perspectives.
After all, an ethic that values harmonious relationships between humans and others, particularly, living aspects of nature, based in the belief that everything in nature
is interdependent and interrelated, is bound to share some characteristics of holist
environmental ethics. Both reject anthropocentricism, and both emphasise a fundamental interdependence in nature, and they also often seem to share a common
language, and employ similar analogies (Behrens 2012, p. 67).
One example of how Western holists use similar analogies to those used in
African thought is Aldo Leopold’s famous claim that right actions are those tending
to protect ‘the integrity, stability and beauty of the biotic community’ (Leopold
1949). The use of the phrase ‘biotic community’ is clearly reminiscent of African
conceptions of nature as a community or family. Callicott points out that much
holistic thought regarding the environment is predicated on the modern scientific
understanding of nature and ecology, and uses similar language in doing so: ‘Now
the general world view of the modern life sciences represents all forms of life on
planet Earth both as kin and as fellow members of a social unit – the biotic community’ (Callicott 1986). African worldviews seem, then, to employ similar analogies to those used by holists. When nature is understood as a community or family,
value is attributed to the community itself as well as to the individuals making up a
community. Furthermore, it is pertinent to note that Western holistic conceptions are
strongly grounded in the findings of ecological science, that organisms and species
exist in ecosystems and are mutually interdependent, where damage to one part of
the system can severely affect other parts of the system, and so forth. In a prescientific way, African indigenous thought recognises a similar interrelatedness in
nature, albeit in more metaphysical terms, such as sharing a life force.
Given these similarities in conception, language and analogy, it might seem
prima facie appropriate to describe this trend in African environmentalism as holist.
Despite the similarities, I now show that the African emphasis on relationality is, in
fact, distinct from holism, and that it is the distinguishing characteristics that offer
the most promise for ecological integrity. In making this distinction, it is imperative
to articulate an African-inspired environmental ethic, a relational, harmony-prizing
ethic, which shall be referred to in this chapter as ‘African Eco-Relationalism’.
One of the most striking things about much African thought regarding moral
obligation is its refusal to firmly prioritise either the interests of individuals or the
interests of communities. Eze writes: ‘The relationship between the individual and
community is dialogical for the identity of the individual and the community and is
dependent on this constitutive formation. The individual is not prior to the community and neither is the community prior to the individual’ (Eze 2008). The individual
is fully realised only within the community. In terms of personhood, true humanity
is achieved only through harmonious relationships with others, which, as I have
explained, are characterised mainly by solidarity, friendship, care and seeking the
common good. Since the interdependence of everything in nature is acknowledged,
this community is understood to extend beyond human beings, and to encompass all
natural entities.
N. F. Unuigbe