dichotomized. Such a relationship could be well understood with the title ascribed to the King of Akyem Abuakwa of the people of Ghana. In the Akan language, he is called Kwaebibiremhene, translated as King of the sacred forest. Africans regarded such a holistic relationship between humans, nature and the sacred as intertwined. It must be noted that for most the African ecological system was a living thing. The point here that one should note is the term “living thing” goes beyond the scientific understanding of living things. For the Africans, nature could hear, could speak, have emotions etc. just like humans. Africa further perceived most of its ecological system as sacred and accorded it with much respect. In some parts of Africa notably Ghana, most of their traditional festivals are connected to the ecological system. For instance, the Ohum (Yam) festival as celebrated by the people of Akyem Abuakwa is connected to the Birim River.
Thus, I call for a reorientation of such a worldview, a shift from anthropocentric thinking to anthropocosmic thinking. In this regard, how does the Church in Africa respond adequately to these problems? In the Churches’ response to the ecological problem in Africa, I suggest that the Church should reclaim life-giving environmental protective philosophies in the African cultural milieu, which could be reinterpreted in the light of the gospel. Let me point out that missio-ecology praxis is not something new. Our ancestors, since time immemorial, have participated in the aspect of the mission of God, which is related to the environment. John Mbiti and Bolaji Idowu and many other African scholars have argued that Africans already knew God and God was present in Africa before the coming of the Western missionaries. In the light of this, most Africans participating in the missio Dei saw themselves as caretakers of the environment and protected it. Africans revered the environment and Thus, the title ascribed to the King mandated him to believed that nature had emotions as pointed out protect the forest no matter the consequences even earlier. This African understanding of nature with his life. It is sad to note that in recent times, the possessing such features is not different from Jesus government of Ghana, which is supposed to protect Christ speaking to the fig tree. If indeed the fig tree the forest, was telling its people to agree to its died, then it means it heard Jesus Christ. Thus, proposal to mine one of these forests since it has Africans had respect for the environment. economic gains. Thus, in recent years, it could be Furthermore, the Kwaebibiremhene’s responsibility observed that most African ideas on environmental as stated earlier was to protect the ecological conservation have become theories or history system. The position he holds is divine and backed instead of being practical. There has been a shift in by the sacred world. Thus, by his act of protecting contemporary times from the practical African the environment participates in the mission of God, perspective, which was anthropocosmic in which has its foundation of life and not death. understanding, meaning, it clearly demonstrated the Furthermore, the African understanding of Ubuntu harmonious relationship that existed between nature philosophy is not anthropocentric in nature but rather and humans, which was one of respect and love. anthropocosmic. “We are because of the What we are witnessing now is one that is environment and the environment is because of us.” anthropocentric in nature, one that is centered on That is the African understanding between humans humans alone and relegating the ecological system and nature. It is one of harmonious living one of to the background due to the love for money. Thus, it protection, not one of greed and the love for wealth, becomes a surprise why a sudden shift. The main which results in the destruction of the ecological cause of such a problem I opine is due to the system. By reclaiming these African philosophies demonization of most of the African culture, and reinterpreting them in the light of the gospel, the philosophies and ideas by Western missionaries, Church in Africa could address the problem at hand. which has left an indelible mark on the minds of the people and secondly the capitalistic nature of the world we live in today. 32 INSiGHT MAY 2022
