As the world grapples with COVID, the issue of individual rights regardless of the impact of individual actions upon the general community takes full centre and for many is somewhat of a conundrum. Most are so well trained to argue for individual rights but not to look at the other side, the responsibility that comes with those rights and the impact of rights on everyone else around us. The argument of 'rights' creating polarization among many groups who become so obsessed with their own rights, it becomes almost as if they do not care about anything else, a selfish outlook that creates a sort of wildness, where each group is at the neck of the other.
The novel Coronavirus is unique in the sense that it calls on us to think about community as well as spend time with ourselves as individuals. Requiring isolation to prevent transmission, COVID demands that we think about the immuno-compromised and vulnerable members of our society by choosing to limit interactions to contain the spread. From an individual perspective this may not be critically important to people who consider themselves young and healthy, a stay-at-home or no movement order for those people, may be considered a violation of their individual rights. From a community perspective, where we are responsible for our neighbors health and life, a similar move could be considered something necessary to protect the vulnerable in our community.
Traditional African societies are built on a concept of Communitarianism, which places value on what is best for the general community and sometimes over individual needs. A community cannot be considered prosperous where some members are wealthy but choose not to share with others who need help. A person who is ill in the community, becomes the responsibility of the general community. Caring for children, supporting a marriage is not considered an individual sport, but one that involves all members of the society. It is rooted in the fact that we are all interconnected and what affects one member of the community, will eventually impact all, and therefore needs to be addressed as part of the social, political and spiritual construct of the society.
Traditional Akan culture offers up a whole different way to look at sustainable community design. While it is informed by the spiritual beliefs of the people, where Ancestor veneration is a key factor, the process is remarkably akin to a perfect state…the reward or punishment being a version of Heaven or Hell for living or not, a morally upright life. The concept of communitarianism is rooted, not in what 'God' dictates but more so in what is best for the community. Doing the research on Akan Ancestral Veneration as part of my learning at my spiritual house Sankofie was a fantastic experience. The Akan people represent the largest group of people in West Africa, in both Ghana and the Ivory Coast. At Sankofie, learning is a major part of our purpose with lessons being directed by our Okomfo Afofie, complete with a reading list that allows us to learn more about the broad teachings of African spirituality and about the way of life of the our ancestors, the Africans whose energy are dispersed all over the Caribbean via the Atlantic Slave Trade.
In Akan social and spiritual systems, the doctrine of 'communitarianism' implies that each individual must be organised and operate in the best interest of the community. Doing so actually improves one's status in the community and is also expected to improve one's station in the death as well. In the Akan spiritual system just like Christianity and I guess other religious systems, the life you lead on earth influences your place after death. For the Akan, the land of the Ancestors, Asamando, is the ideal place for our spirits, 'sunsum' to go after living a morally upright life on earth. It is important to note that death is not considered a finality in African spirituality, but simple a shifting of existence from physical earth form to a spiritual form. The goal of each African is to become an Ancestor, residing in Asamando. Spirits that make it to Asamando, have the opportunity to help their family members left on earth with their life assignments and circumstances, becoming Angels of sorts with specific responsibility for aiding their own bloodline…only. Rest In Peace is not an African concept, as Ancestors have loads of work to do. Admission to Asamando is not automatic but rather based on living a life of moral uprightness, rooted in Communitarianism and has a few conditions, the general ones are listed below:
a) Marriage – Marriage is important to the Akan system and to communitarianism as it implies that both adults are accepting responsibility. Your family is the first community. Marriage is one factor that determines adulthood for the Akan people, therefore an unmarried 60 year old will not be considered an adult.
b) Childbearing – Having children is important to Akan culture as it not only furthers a family's sense of responsibility but children add to the community. The more children the greater the opportunity for the community to be united and prosper, more hands on deck
c) Healthy Lifestyle – being healthy is another key requirement for admission to the land of the Ancestors. Living a healthy lifestyle would infer that you are taking care of yourself, and able to participate in the community fully.
d) Circumstances of Death – Transitioning in old age, or as an act of bravery protecting the community are admirable ways to die that would permit admission to preferred spiritual space. Death via an accident due to carelessness or certain illnesses would render a spirit ineligible for Asamando.
The above-noted list is not exclusive representing what is required to become an Ancestor in the land of Asamando after transition, ofcourse the conversation is alot deeper than those listed above. The most important thing is to bear in mind that being about community is key to African social and spiritual life.
There is a way that traditional indigenous practices provide a sustainable blueprint for living that was able to guide people/our Ancestors through challenging situations, like COVID. Communitarianism requires us to see ourselves as really our brothers/keepers and not in a superficial way but a practical way of looking out for ourselves, our family members, neighbours, community and country at large. Could COVID be the call for us to revisit our ancient traditional practices?
