The intersection of cultural norms and democratic practices in Africa presents a complex and dynamic landscape that shape the development and consolidation of inclusive governance systems. Traditional power structures, gender roles, communal decision-making processes, and respect for authority are among the cultural factors that influence the trajectory of democratic participation and representation in the African social and political space. This article delves into the multifaceted cultural challenges that impact democratic practices in Africa, as well as to identify cultural practices that promote inclusivity and representation within democratic processes.

The importance of understanding these impediments to democratic practices lies in their profound influence on the effectiveness and legitimacy of democratic governance in Africa. By examining the ways in which cultural norms intersect with modern democratic principles, we can gain insights into the obstacles that marginalized groups face in participating in political processes and the ways in which traditional values can be harnessed to foster more inclusive and representative democratic practices.

In this article, we will explore the historical and contemporary dynamics of cultural challenges to democratic practices in Africa, drawing on diverse case studies and examples from across the continent. Additionally, we will highlight cultural practices that offer opportunities for strengthening democratic processes and promoting the representation of marginalized groups. By shedding light on these cultural complexities, this work aims to contribute to a deeper understanding of the intricacies of democratic governance in Africa and to inform strategies for advancing inclusive and participatory democratic systems.

Historically, the discussion of the subject of democracy dates back to the Greek city state. The word ‘’democracy’’ was employed to connote a system of administration in which all human beings in the polis participated directly in decision making.  Marcel Detienne describes Greek democracy in the following words:

A Greek city of the eight or the seventh century BCE would contain between two and five hundred citizens, united in assembly. It was a face-to-face society… and thus resembles Ethiopia’s ochollo society, with its general assemblies of two or three hundred people. Here, public opinion does not have to function like a tribunal, for these are assemblies that directly administer the communal business. [4]

From Marcel’s comment above, it is clear that democracy in the earliest age was direct and easy to administer. Individual participation was guaranteed and it is what differentiates democracy from other forms of government. However, with population growth, direct democracy became impossible. Definition of democracy today has greatly multiplied because of the complexity of modern communities. Democracy in the modern period has different meaning to different culture or people. In fact, different dictators in the world would describe their government as a democratic regime.

The meaning every individual gives to democracy is informed by his or her ideological orientations. For instance, Marxist scholars will define democracy to encompass institutions that suit their own ideological convictions alone. [5]

Given the reasons stated above, it is imperative to clarify democracy conceptually. Without a proper clarification of democracy, it would be difficult for any society to apply it as a governing principle. Sartori in his work on democratic theory affirms that democracy needs to be clearly defined so as not to substitute the intended good for unintended evil. [6]

 Kola-Olu Owolabi argues that a definition of democracy that would sufficiently capture the essence of the subject matter is the one that gives recognition to the people’s participation or representation in the daily running of the affairs of the government that affect their lives. [7] The implication of this is that democracy promotes participation of every individual; maximally as a member of the majority and minimally as part of the minority. Democracy is a rule of the majority where the members of the minority group have their rights protected. An American political analyst, E.B. White, observes that: democracy is of the view that more than half of the populations are right most of the time. [8]

That the majority is ruling does not confer automatic democratic status on any government. The argument is that democracy entails more than majority rule. For example, what is mistaken to be democratic may be a system that the right of minorities may not be adequately protected. Moreover, the so-called majority may have been rigged to power in the first instance. Even under advanced democratic setting, one cannot argue that 71 majority should oppress 69 minority in justification of majority rule. The right of the minority within a contemporary setting should be adequately protected. Ethnic minority within a multi-ethnic state should be recognized and protected by the constituted government.

From the above, one could see that democracy is about protecting the interests of both the majority and the minority. Democracy is about what the government can do to impact on the lives of the citizenry. The ideal of democratic system of government is made manifest by its characteristics.

Howard describes the characteristics of Democracy thus:

Democracy is government in which power and civic responsibilities are exercised by all adult citizens, directly or through their freely elected representative. Democracy rests upon the principle of majority rule and individual rights… Democracy understands that one of its prime functions is to protect such basic human right as, freedom of speech and religion; the right to equal protection under the law; and the opportunity to organize and participate fully in the political, economic and cultural life of society. Democracies conduct regular free and fair elections open to citizens of voting age. Citizens in a democracy have not only rights but also the responsibility to participate in the political system that in turn, protects their rights and freedom. Democratic societies are committed to the values of tolerance, cooperation and compromise. [9]

The above characterization of democracy by Howard gives democratic system advantages over various forms of dictatorship. If fully implemented, democratic ideal makes a good and acceptable system of ordering human affairs. Democracy helps to harmonize various competing interests’ groups in the society. It is also useful in integrating various conflicting interest in plural and multi-cultural states like Nigeria, Canada, America etc. Democratic government is just one out of many competing institutions in a modern plural state; there are others which may be private or public institutions, political parties, interest groups and diverse cultural associations. This diversity in democracy proves that these diverse groups owe their existence to the constitution and not necessarily rely on civil government for their existence, authority or legitimacy.

Howard conceives the role of a democratic government in advanced countries as mediatory among individuals and complex social and governmental institutions. Democracy in this sense becomes a culture of the people and a general way of relating among all the citizens. In this sense, we can speak of nation having a democratic culture, this culture is not a given, rather, it is developed over a considerably long period of time. A nation would develop a democratic culture if her people allow the democratic institutions to function fully; a continuous interaction of the people with functional democratic institutions would produce a democratic culture.

In this section, the article looks into some African cultural practices that may negatively impart democratic system of governance in Africa. One of the African cultural values that have negatively influence democracy in Africa is communalism; most African communities from the traditional setting to the modern era are mostly communal. Gyekye argues that the social order of any African community is communal. He sees the correct description of the African social order as expression of both features of communality and individuality. [10] He maintains that communalism is a doctrine of social organization originating from the Akan concept of humanism, which is embedded in the fact of “ensuring the welfare and interest of each member of the society.” [10] Communalism is not peculiar to Akan alone; almost all the communities in African traditional setting have a communal worldview.

In essence the welfare and interest of every member of the society cannot be attained outside a communal system due to the fact that communalism focuses primarily on the activity and success of the wider society. Arguably, it is on this basis that communalism as a doctrine of human nature and relationship can be said to embody certain political elements and antidemocratic practice in traditional Africa because one cannot speak of democracy in the absence freedom of choice of political decision. Most communal political choices are made without adequate consideration of individual choices that is the basic tenet of democracy. Democracy promotes freedom and autonomy of an individual or community at large. To govern self is a great advantage: this is a moral ideal according to Immanuel Kant. Auto means “self” while “nomy” means “law”: autonomy is that condition in which rational agent gives self-law that he is obeying. [11]

Those who agree with Kant’s supreme principle of morality which is the autonomy of the will would most likely find democracy good in-itself. There is no other system of government that allows self-government as democracy, both at the level of individual and community. The community is allowed under democratic setting to impose rule of right upon itself.

Masolo argues that “Communalism represents the view that the attainment of human needs is best served in union with others.” [12] That is, communalism does not of necessity negate individualism; but rather:

It…essence lies in the recognition of the limited character of the possibilities of the individual, which negates self-sufficiency of the individual as such. Thus, in spite of an individual’s giftedness and abilities, there is an embedded insufficiency to achieve one’s welfare through a solitary effort. [12]

Contrary to Masolo position above, communalism can constitute a challenge to democracy in Africa in several ways. Communalism, which emphasizes the interests of a particular community over individual rights and freedoms, can lead to the marginalization of minority groups and the suppression of dissenting voices. This can undermine the principles of equality, inclusivity, and freedom of expression that are essential for a functioning democracy. [12]

In the context of Nigeria, where there have been concerns about democratic declines and communal clashes within the political space, communalism has been the major influence exacerbating these challenges by reinforcing divisions along ethnic, religious, or tribal lines. This has led to the exclusion of certain groups from political participation and decision-making processes, hindering the development of a truly inclusive and representative democracy. The Ethnic groups in the majority such as the Yoruba and Hausa Fulani have been dominating the presidential system of government in operation in Nigeria to the exclusion of the Igbo and the others minority tribes in the North and Southern parts of country. [13]

Furthermore, communalism may contribute to the entrenchment of patronage networks and ultimately lead to a neo-patrimonial state where political leaders prioritize the interests of their own communities at the expense of broader national interests. This can undermine the accountability and transparency of governance systems, leading to corruption and the mismanagement of public resources. [13]

Addressing communalism as a challenge to democracy in Africa requires efforts to promote national unity, social cohesion, and respect for the rights of all citizens, regardless of their communal affiliations. It also involves strengthening institutions and mechanisms for inclusive political participation, ensuring that all voices are heard and represented in the democratic process. Additionally, promoting civic education and dialogue to foster understanding and tolerance among different communities is crucial for building a resilient and inclusive democracy. [13]

Patrimony particularly is one of the traditional African practices that are regarded as hostile to the democratic practice in Africa. It refers to a political system where an individual rule by dint of personal prestige and power; where ordinary citizens are considered as extensions of the “big man’s” household, with no rights or privileges other than those bestowed by the ruler. “As a political system, it is perceived to be so strong in traditional Africa and it is held to mainly Centre on personalization of power.” [14]

 In a similar manner one can argue that African political leadership is that which is informed more often than not by personal rule and group dominance. The Ethnic groups in the majority dominate and oppress the minority Ethnic groups. To cite good examples of these occurrences in African states, Nigerian insurgency in Northern states of Tarabba, Benue, Kaduna, and Niger come to mind as instances informed by deep-seated cultural practices, the Hausa/Fulani majority are actually oppressing the minorities in these aforementioned states. [15] Drawing inference from the above, Ndlovu-Gatshen associates accountability deficit in contemporary African politics with traditional African cultural practice of patrimony. He opines that some postcolonial:

African leaders have justified their non-accountable styles of leadership and blatant violation of human rights in terms of African tradition. He cites an occurrence in Benin where Mathieu Kerekou, who was a Marxist dictator, was asked to step down after a long period of presidency and responded by asking whether other than seeing tombs of kings, the people had seen a retired king in Africa. [16]

The implication of this is that, in Africa, kings reign for life time, they die in power. This is what amounts to patrimony where the individual rules by dint of personal prestige.

The logical inferences of these views are: one, the failure of democracy in Africa is because African culture does not support it, two, traditional African culture should be regarded as unfavorably to democracy and democratic values. [16]

Authoritarian legacies continue to pose challenges to democratic practices in Africa in many ways: It can lead to weak and dysfunctional democratic institutions. Authoritarian rulers (though most of them pretend to be democratic by presenting themselves for periodic elections) often weakens democratic institutions, such as independent judiciaries, free media, and civil society organizations, which are essential for the functioning of a healthy democracy. [17]

Authoritarian legacies would eventually lead to persecution of opposition party or parties, which could bring about a lack of political pluralism. When the opposition parties and alternative voices are suppressed, making it difficult to establish a vibrant and competitive political landscape. Most Authoritarian leaders in Africa got to a situation of employment of weapon of restrictions on civil liberties, such as freedom of speech, assembly, and association, which are fundamental to the exercise of democracy. [18]

To overcome authoritarian regime in Africa involves strengthening democratic institutions: this can take the form of ensuring that the judiciary, electoral commission, and other key institutions are independent and free from political interference. Situations whereby these institutions are not separated from the government in power make them mere willing instruments of perpetuation of corrupts practices in the hands of the incumbent government. [19]

Creating an environment where civil society, media, and citizens can freely express their views and participate in the political process can reduce this problem. Fostering a culture of respect for human rights can also reduce abuse of power by authoritarian leaders. The rights of all individuals, including freedom of speech, assembly, and association should be upheld. [20] There is a need for supporting the development of non-governmental organizations and other civil society groups that can act as watchdogs and advocates for democratic values. Taking these steps, would help African countries to work towards overcoming authoritarian legacies and building strong, sustainable democratic systems.

Cultural stereotypes and perceptions about women's roles and capabilities can influence attitudes of woman towards political participation. Many African cultures have traditional gender roles that are assigned to specific gender. Men and women have specific responsibilities assigned to them by the traditional institution, to perform a role that is originally meant for opposing sex may be regarded as a taboo. These roles most often dictate that men are the primary decision-makers in public and political spheres, while women are expected to focus on domestic and caregiving roles. This has a great implication on women political participation in African continent, for example only Liberia has produced female president in West Africa. Nigeria, most especially the Northern Nigeria, don’t believe in women taken leadership role. [21]

To frontally address the influence of cultural traditions on women's roles in decision-making processes would involve engaging with local communities, challenging stereotypes, and advocating for policy changes that support women's rights and representation in decision-making at all levels of society. Additionally, promoting education and awareness about gender equality and women's rights can help shift cultural attitudes and create opportunities for women to contribute to decision-making processes in African societies. [22]

Similar to the above, patriarchal norms and customary laws and practices are prevalent in many African societies, these societies prioritize male authority and leadership, which can limit women's opportunities to participate in decision-making processes and hold leadership positions. [22] Customary laws and practices in some African societies may not provide equal opportunities for women to engage in decision-making processes, particularly in matters related to governance, land ownership, and community leadership. Democracy cannot flourish in a situation whereby citizens perceived that they are not equal before the law. [22]

This article highlights the importance of understanding the diverse philosophical, cultural and historical situation within which democratic system operates in Africa. We also discussed the importance of integrating local traditional and values into democratic processes. This work discussed the relevance addressing issues such as political participation, governance structure and limit of participation of traditional institutions in shaping of democratic practices in Africa. We emphasis the importance promoting inclusivity and social justice in the democratic frameworks in ensuring all has a voice in democratic development of the continent. [23]

Ultimately, the path to democratic consolidation in Africa involves understanding the social and cultural dynamics of the, commitment to inclusive participation of the citizens and a recognition of the agency and aspiration of diverse communities. By following these principles, African countries can overcome cultural challenges to democratic practices and build a sustainable, responsive and accountable democratic system that would reflect the aspiration of diverse people of the continent.

African Cultural Challenges

The term “African cultural challenges” refers to the various obstacles and difficulties faced by African societies in preserving and promoting their cultural heritage, traditions, and values. These challenges may include globalization, modernization, urbanization, and the impact of external influences on traditional African cultures.

Democratic Practices

Democratic practices refer to the principles and actions that support and uphold democracy within a society. This can include the protection of individual rights and freedoms, fair and transparent elections, the rule of law, freedom of speech and the press, an independent judiciary, and the participation of citizens in decision-making processes.

Inclusivity

Inclusivity refers to the practice of ensuring that all individuals and groups feel valued, respected, and supported. It involves creating environments, policies, and practices that embrace diversity and promote equal opportunities for all, regardless of their background, identity, or ability. [1]

Representation

Representation refers to the act of speaking or acting on behalf of someone or something, or the portrayal or depiction of someone or something. In the context of social and political discussions, representation often refers to the fair and accurate portrayal and inclusion of diverse voices, perspectives, and identities I decision-making processes, media, and other platforms. [2]

Governance

Governance refers to the processes and systems by which a society of organization is directed, controlled, and managed. It encompasses the structures, rules, and practices that defined by the constitutions of the given state. [3]

1. https://dictionary.cambridge.org/dictionary/english/inclusivity.
2. https://dictionary.cambridge.org/dictionary/english/inclusivity.
3. https://en.wikipedia.org/wiki/Governance.
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