African Eco-Philosophy

Ikechukwu Anthony Kanu

Description

Looming at the horizon of this work is the need for the African people to relate to their environment within the categories they understand and appreciate. This Book of Readings on African Eco-Philosophy: Cosmology, Consciousness and the Environment, therefore, focuses on African philosophical reflections regarding the issue of ecology in Africa. These reflections spring from the African earth-based spiritual traditions and innovative spiritual practices. This piece, therefore, would become one of the greatest ornaments and lights in the world of African eco-philosophy.

Sujets

• PHILOSOPHY
• Philosophie et théologie

Informations

• Publié par: AuthorHouse UK
• Date de parution: 14 juillet 2022
• Nombre de lectures: 0
• EAN13: 9781665599641
• Langue: English
• Poids de l'ouvrage: 1 Mo

Extrait

AFRICAN ECO-PHILOSOPHY
COSMOLOGY, CONSCIOUSNESS AND THE ENVIRONMENT
IKECHUKWU ANTHONY KANU


AuthorHouse™ UK
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© 2022 Ikechukwu Anthony Kanu. All rights reserved.
 
No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.
 
Published by AuthorHouse 06/17/2022
 
ISBN: 978-1-6655-9965-8 (sc)
ISBN: 978-1-6655-9964-1 (e)
 
 
 
 
 
 
 
Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.
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CONTENTS
Introduction
1 African Eco-Philosophy: Nature and Foundations
Ikechukwu Anthony KANU, OSA, PhD
2 Towards an African Eco-Philosophy
Anthony Uzochukwu UFEAROH, PhD
Emmanuel Kelechi IWUAGWU, PhD
Hillary Oguejiofor EZE, PhD
3 Ecological Significance of Mmuo Mmiri (Water Spirits) in Igbo Philosophy and Religion
Ikechukwu Anthony KANU, OSA, PhD
4 Environmental Sustainability and the Quest for Global Social Order in Francis’ Laudato Si
Philip Osarobu ISANBOR
5 Global Warming, Global Climate Change and Its Impacts On Human Health
Fernando Alcoforado, PhD
6 An Eco-Philosophical Discourse on the African Charter’s Right to a General Satisfactory Environment and Socio-Economic Development
Mark Omorovie Ikeke, PhD
7 Between Environmental Conservation and Development: an African Perspective
Chinedu S. Ifeakor, PhD
Eze Romanus Chinedu
8 The Moral Implications of Climate Change
Peace Iziegbe Osaghae
9 The Concept of Taboo in Igbo Spirituality: A Philosophical Examination
Agama Christian Sunday, PhD
Onyeakazi Jude Chukwuma, PhD
10 African Environmental Ethics: Towards A Non –Anthropocentric African Environmentalism
Chinedu Stephen Ifeakor, PhD
Andrew Otteh
11 Eating Regimen and the Ecosystem: Questioning the Survival of Africa
Aleke Matthew
12 Environment in the Cultures of War and Peace
Philip Osarobu ISANBOR
13 African Ecological Crisis and Eductaion
Jude I. Onebunne, PhD
Success Okechukwu
14 Armer-Herder Ecological Crisis in Nigeria Vis-À-Vis Gabriel Marcel’s Intersubjective Philosphy
Justin C. Anyarogbu
15 Covid-19 and African Environmental/Herbal Based Remedies
Jude I. Onebunne, PhD
Success Okechukwu
Benjamin C. Okoye
16 African Traditional Religious Taboos and the Eco-System: A Tiv Perspective
Dorothy Nguemo Afaor
Rose Yangu Amah
17 Afroecology of Traditional African Societies: An Anthropology of Ecotheology, Ecophilosophy and Ecospirituality of the Yoruba
Paul-Kolade Tubi, PhD
18 Indigenous Knowledge Systems, the Environment and the Practice of Traditional Medicine in Africa
Benedict Michael S., PhD
19 Trans-Biology and Biospheric Modification
Hilary Ugwu
20 Open Grazing in Nigeria: A Threat To Human Life and Environmental Degradation
Nnoruga, Nnaemeka James, PhD
About the Author
Dedication
Celebrating Professor Ikechukwu Anthony KANU, OSA
@40
“…now the text ends, and the commentary and fascination begins”
INTRODUCTION
African Eco-Philosophy and the Environment
Africa’s experience of the consequences of the mismanagement of the environment include the pollution of the air, water and soil caused by industries, motor vehicles exhausts, heavy metals, nitrates and plastics, industrial waste, etc. The result of pollution, is climate change visible in global warming which has led to rising temperatures of the oceans and the earth surface, melting of polar ice caps, rise in sea levels and also unnatural patterns of precipitation such as flash floods, excessive snow or desertification.
Coupled with these is the problem of overpopulation of the earth which puts pressure on the resources such as water, fuel, food, etc. Because of the pressure put on natural resources as a result of rising population, there is a depletion of natural resources. Still connected to the rising population is the high consumption of resources that go with excessive plastic wastes or garbage and the inappropriate dumping of the same. These garbage end up as pollutants of the environment. The consequence of these changes taking place in the world especially as it concerns the climate and wastes, is the loss of biodiversity. These human activities are leading to the extinction of species and habitats and, therefore, of bio-diversity.
Very valuable to the ecosystem is the ozone layer. It prevents harmful ultra violet radiation from reaching the earth. However, in the face of its depletion, it puts the lives and survival of organisms and human beings in danger. Alongside this is the problem of deforestation. Forests that should be natural sinks of carbon dioxide which produces fresh oxygen as well as helps in regulating temperature and rainfall are reducing fast in space and number. The consequence of the excessive production of Co 2, is an increase in the acidification of oceans in the last 250 years. It is projected that this might shoot up by 150% in years to come. This obviously affects the life of sea animals and organisms.
These emerging challenges are partly the consequence of human activities in the earth, and have been traced to the Western consumerist and hedonistic approach towards the use of the environment; which comes with an understanding of the environment as a property rather than a whole to which the human person is a part. Pope Francis (2015) describes the mismanagement of the ecosystem that has led to these challenges as a sin against humanity. In the contention of Hufnagel (2018 and 2020) and McDonagh (2004 and 2010), it is the horror of extinction; Taylor (2019) refers to it as the major human dilemma of our time; for Tubi (2020), it is an ecocide.
In the face of these environmental challenges, there is need for an alternative perspective to the management of the environment. There is need for an understanding of the environment as that which is not only material but as that which has non-empirical value. Since this has got to do with the environment, there is need for an environmental philosophy that is within the categories that that African people understand and appreciate. African eco-philosophy, therefore, looks into the ontology of the African people inundated with rich cultural or ontological materials which will enhance effective communication of values for the conservation of the environment.
Moreover, it is well known that Africa is affected by environmental degradation caused by foreign countries, directly and indirectly. It is in this regard that Francis (2015) insists that the “warming caused by huge conconsumption on the part of some rich countries has repercussions on the poorest areas of the world, especially Africa, where a rise in temperature, together with drought, has proved devastating for farming” (no. 51). This is simply to say that Africa, in a way, bears the brunt of ecological degradation caused by more economically and technologically advanced countries. This calls for a more profound reflection on the ecology by the African people. This is where African eco-philoosphy, which is an African philosophical reflection on the ecology finds its importance. This is even more important as the African continent is generously endowed with mega flora and fauna which needs to be protected for the health of the African environment.
In relation to solving ecological issues from the particular religious, cultural and philosophical experiences of particular peoples, Francis (2015) teaches that:
There is a need to respect the rights of peoples and cultures, and to appreciate that the development of a social group presupposes an historical process which takes place within a cultural context and demands the constant and active involvement of local people from within their proper culture. Nor can the notion of the quality of life be imposed from without, for quality of life must be understood within the world of symbols and customs proper to each human group (no. 144).
This becomes very important as one discovers that the environmental challenges emerging in Africa came to be with the coming of colonialism to Africa which altered traditional patterns of relationship with the environment. Foreign approaches, in the contention of Francis (2015) are no longer sustainable:
A consumerist vision of human beings, encouraged by the mechanisms of today’s globalized economy, has a leveling effect on cultures, diminishing the immense variety which is the heritage of all humanity. Attempts to resolve all problems through uniform regulations or technical interventions can lead to overlooking the complexities of local problems which demand the active participation of all members of the community. New processes taking shape cannot always fit into frameworks imported from outside; they need to be based in the local culture itself. As life and the world are dynamic realities, so our care for the world must also be flexible and dynamic. Merely technical solutions run the risk of addressing symptoms and not the more serious underlying problems. (no. 1