Obi Cubana and the Theory of Associative Entrepreneurship

receivers in a network of social relations (Sander-Staudt, 2020). Care in this wise involves maintaining the world of, and meeting the needs of, ourself and others (Ibid). What moralism enjoins is that: ‘in any action within relationships, the other must be thought of first or alongside the self.’ Momoh (1991, p. 129) emphasizes that what moralism is saying is that everyone and every unit in the society has a duty to perform with no corresponding right to assert and the guideline for performing that duty is that satisfaction of the legitimate, legal and moral needs and wants of the other. Africapitalist: Okay, I see. The Sage: Moralism is based on five interconnected principles namely: think of the other before or alongside yourself; help; think of the interest of the weak before or alongside that of the strong; help the weak before the strong; the interest and help of the whole is paramount and supreme (Ibid. pp. 127-129).You will observe that the other four principles seem to be derivatives of the first which is the core of the moralism, hence my relation of this doctrine to Africapitalism will focus on the first principle. Africapitalist: How would you relate moralism to Africapitalism? The Sage: Moralism is a systemic and comprehensive ideology which allows it to relate with Africapitalism. In his conceptualisation of moralism, Momohpoint out the systemic nature of capitalism and socialism and this limits it operability to economic spheres of state systems. Both theories do not extend to person-to-person relations which Africapitalism aims to maintain within economic transactions. This, for instance, is exemplified in the preference of including

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stakeholders in the spread and not just shareholders. Remember you noted earlier that one of the banes of capitalism was the loss of its moral compass and Africapitalism seeks to correct this. The systemic and comprehensive nature of moralism allows the correction. Moralism according to Momoh (1991, 126) is systemic in the sense that it will oil the system and keep it going but comprehensive in the sense that it is applicable to non-official and person-to-person relationship. This gives room for stakeholders and allows the private sector to take the lead in African economic development especially through entrepreneurs. Africapitalist: Quite interesting I must say dear Sage. How can moralism fill the moral gap and suit the African context? The Sage: Now you have just hit the nail on the right spot. The four principles of Africapitalism are prospective but incomplete in my view. If the outcome of Africapitalism depends on the attitude of the moral agents then there is the need for a fifth principle that focuses on the moral agents and unifies the four principles. I call this the sense of moral temperance as demonstrated inentrepreneurial moralism. Africapitalist: Hmm, entrepreneurial moralism, please tell me more dear Sage… The Sage: The sense of moral temperance binds the other four senses (values) into the entrepreneur and his/her business demenour. We should not easily forget that a mention of ‘moral’ brings individuals to the center of the topic of discourse. It takes a high sense of morality to truly think of others (in the right way) while thinking of the self. This is what I call entrepreneurial moralism. A sense of moral temperance will allow the Africapitalist understand that he/she is not doing the

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community a favour when thinking about and acting for the wellbeing of the community alongside profits derivable from operating in the community. Rather, this should be understood as another operation or mechanism of the organisation. The entrepreneur, (i.e. the Africapitalist) is central to the success of Africapitalism. Describing who an Africapitalist is, Okupe and Amaeshi (2018, p. 179) propose that the philosophy requires leadership that is responsible, transformational and geared towards societal change. To become such an individual requires a sense of moral temperance. Such transformational leadership talks about moving beyond harmonising interests towards organisational goals to pursuing sustainable development is essential. Africapitalist: But businesses show responsibility, for instance in CSR activities, this can be seen as being moral and responsible. The Sage: Responsibility is hinged on a sense of morality. The attempt to neutralize morality is not suitable for the philosophy of Africapitalism if it is to rise above self-interest or organisational interest. I agree with Okupe and Amaeshi’s (2018, p. 181) citation of Gini that leadership has a moral dimension, but I argue further that the basis of good leadership is a sense of moral temperance. The moral element of leadership goes beyond exercise of social, economic or political powers, rather it is an emotive disposition that is brought toward exercising such powers, a disposition of thinking of the ‘other’ before or alongside the ‘self.’ Rather than seeing ‘moral’ in a subjective sense, moral should be seen as proceeding from a subjective sense to an objective reality of organisational leadership that thinks of the stakeholders. This sense is described by Okupe and Amaeshi (2018,

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p.183) when they say: an effective leader is one who has a holistic and germane view of the wider effects of leadership decisions of organisations on society, and takes concerted action towards decisions that will benefit the society. Africapitalist: So, to what extent can the entrepreneur seek profit in his/her business? The Sage: Mind you, this sense is not saying that interests of the entrepreneur is not important; who wants to invest and not profit? Moralism is proposing that crony capitalism, exploitation and excessive self-interest (even if masked with some goodwill and CSR) should not be the goal in business. The principle of moralism aligns with Holt and Littlewood’s contention (2018, p. 203) that if we really want the best and brightest entrepreneurs to come up with the most innovative solutions to the myriad of social, economic and environmental problems facing Africa, then we have to realise that their altruism has to be balanced alongside a need to generate an income. That is, there needs to exist a concurrence between their interests and those of the community. Africapitalist: You noted that this sense of moral temperance binds all other four senses together in the entrepreneur; could you shed more light on this? The Sage: As clearly stated by Amaeshi and Idemudia (2018, p. 28) “Africapitalism is an attempt to re-imagine entrepreneurship and reunite capitalism with its moral roots in Africa.” Who is expected to do this? The entrepreneur or better still, the Africapitalist. He or she plays an important role in the provision of positive human conditions needed for progress and prosperity. The young entrepreneurs who are

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envisioned as the future of Africa ought to shun corruption and crony capitalism and embrace the sense of parity. Africapitalists should not think that the success they should immediately aim for is like that of Tony Elumelu, Mark Zuckerber, or even Andrew Rugasira. The balance, harmony and peace needed for economic prosperity and social wealth should be understood by the Africapitalist just as the need for emplacement, self-identity and patriotism which positions Africapitalism as a “powerful emotional economic tool for Africa’s sustainable development” (Amaeshi and Idemudia, 2018, p. 34). The sense of moral temperance allows the Africapitalist bring these senses into perspective in doing business. Africapitalist: These issues are thought provoking dear Sage and I thank you for bringing them to the fore. But the conversation does not end here… The Sage: (cuts in) … of course it does not end here, this is just the beginning and there are more perspectives to this understanding. Moralism suits the core of Africapitalism and opens vistas of opportunities for Africa. Thus, as we provoke the spirit of entrepreneurship in Africa let us do so with a spirit of moralism. Entrepreneurial moralism entails the incorporation of moral conditions and requirements in individual entrepreneurs.

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References

Amaeshi, K. (2018). Africapitalism: why Africa needs a tailored economic principle, available at https://www.africanliberty.org/2018/11/21/africapitalism-why-africaneed-a-tailored-economic-principle/. Accessed 14/10/2020.

Akyeampong, E. (2018). African socialism; or, the search for an indigenous model of economic development? Economic History of Developing Regions, pp. 1-19.DOI: 10.1080/20780389.2018.1434411.

Amaeshi, K. &Idemudia, U. (2018). Africapitalism: a management idea for business in Africa. In K. Amaeshi, A. Okupe& U. Idemudia (Eds.) Africapitalism: Rethinking the role of business in Africa pp.1941. Cambridge University Press. Elumelu, T. (2016). Africapitalism: Empowering people works much better than giving them aids, The Guardian, 19 May.

Ferns, G., Okupe, A. &Amaeshi, K. (2018). Business elites to the rescue! Reframing capitalism and constructing an expert identity. In K. Amaeshi, A. Okupe& U. Idemudia (Eds.) Africapitalism: Rethinking the role of business in Africa pp. 42-70. Cambridge University Press. Holt, D. &Littlewood, D. (2018). Social entrepreneurship and Africapitalism: Exploring the connections. In K. Amaeshi, A. Okupe& U. Idemudia (Eds.) Africapitalism: Rethinking the role of business in Africa pp.195-214. Cambridge University Press.

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Idemudia, U., Amaeshi, K. &Okupe, A. (2018). Introduction.In K. Amaeshi, A. Okupe& U. Idemudia (Eds.) Africapitalism: Rethinking the role of business in Africa pp. 1-18. Cambridge University Press.

Kebede, M. (2017). Re-imagining the philosophy of decolonization. In A.Afolayan & ToyinFalola (Eds.) Thepalgrave handbook of African philosophy pp. 447-459 Palgrave. Momoh, C.S. (1991). Philosophy of a new past and an old future.African Philosophy Project Publication. Okupe, A. &Amaeshi, K. (2018). Who is an Africapitalist? Reimagining private-sector leadership in Africa.In K. Amaeshi, A. Okupe& U. Idemudia (Eds.) Africapitalism: Rethinking the role of business in Africa pp. 167-194. Cambridge University Press. Omoregbe, J. (1993) Ethics: A systematic and historical study.Joja Educational Research and Publishers Limited. Sander-Staudt, M. (2020). Care Ethics.Internet Encyclopedia of Philosophy, available at https://iep.utm.edu/care-eth/. Retrieved 9/12/2020. Tomaa, S., Grigorea, A. &Marinescu, P. (2014).Economic development and entrepreneurship.Procedia Economics and Finance,Vol. 8, 436 – 443. Yacouba, C &Wologueme, B. (2018). From the failure of African socialism: How to set a new trend for a new generation. Open Journal of Social Sciences, 6, pp.27-36

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9 IMPORT SUBSTITUTION INDUSTRIALISATION (ISI) AS ECONOMIC PHILOSOPHY MODEL FOR AFRICA

Emerson Abraham Jackson

ABSTRACT

The overall focus of this chapter is based on a pursued philosophical exploration of the concept of Afrocentricity, in a bid to unravel the best possible model approach to fostering Import Substitution Industrialization (ISI) motive for championing growth and development for Africa as a whole, particularly in the Sub-Saharan Africa (SSA) region. On the whole, the effort of exploring this venture has been enriched with a clear discourse on the concept, while also providing critical appraisal that makes it possible for both the positive and concerns around the concept to be dealt with robustly. The concept of ISI, which embodied a three-stage process was clearly emphasised as the basis of championing discourses on a rebrand of the ISI policies that favours more of an effort to address self-sufficiency in productivity. Inherent failures attributed to patronized rent-seeking has been critically addressed, with the focus of ensuring return on taxpayers’ investment is rewarded. At the same time, there is a need to encourage openness that favours transparent investments, both for local and international firms. Overall, recommendation have called for a continuous review of policies, with less government intervention to ensuring transparency in operations is well managed in the interest of present and future generations.

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KEYWORDS: Afrocentric Philosophy; ISI; Economic & Political Philosophy; African Prosperity; SustainedEconomic Growth

INTRODUCTION

To digress into the concept of Import Substitution Industrialisation (ISI), it is but necessary that an understanding is built around the philosophical doctrine of Afrocentrism, which understandably, is a movement geared towards the self-empowerment of people of colour and particularly in this regard, championing economic growth and prosperity in the African continent. The motivation to address policies geared towards capacitating the continent’s long hope of economic growth and prosperity requires a deep understanding of the history of what makes Africa what is it, particularly in terms of its lagged state of development when compared to other thriving continents like Asia and Latin America.

Africa, for a long time in history, has been blighted by its endowed prospect for economic growth and prosperity, given the influence of western hegemony (otherwise referred to as Eurocentricism) on the mindset of people in the continent, which eventually resulted in the destruction of cultural identities on account of their pursued goal of mobilizing people from mainland Africa to work as slaves in the newfound land, which is now the United States of America (Warburton, 2005). As scholars of Kwame Nkrumah’s movement explained it, the continent was going through its style of development pathway until the arrival of the Europeans, who eventually masterminded the collapse of essential values to suit their own

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westernised ways of thinking and doing things (Chawane, 2016).

Afrocentrism requires knowledge about brutality and the narcissistic destruction inflicted by the Europeans on Africans, both in Africa and in the United States of America (USA). As emphasised by Chitonge (2015) in his book “Economic Growth and Development in Africa: Understanding Trends and Perspectives”, the hegemonic tendencies and fabrications engineered by the voyagers in the African continent is one of a complete vicious ploy, involving mythical stories to derail the continent’s hope of making strides in its peculiar way towards development. Notable citations of such mythical and inhumane destruct include fifteenth and eighteenth-century fabrications that “the African continent held people with one leg, three faces, and heads of lions" (cited in Fredland, 2001: 26), and also that the continent is "inhabited by men with their mouths in their stomachs” (Chitonge, 2015: p. 1) respectively. With these in mind, there is certainly a need for Africans, both in the mainland continent and the diaspora to take a stance on how best to define their identity, which would certainly serve as a way of instituting policies that makes it possible for the continent to realize God’s given gift of resource abundance.

With the above preface in mind on the struggles of Africans, the concept of Afrocentrism can now be defined and illustrated to make it worthwhile for knowledge acquisition to be explored widely about the continent and its people. The origin about Afrocentric philosophy cannot be proven precisely, but scholarly works have attested it to some period around 1954; this is said to be linked with a work about Marcus Garvey, who was seen as the most influential propagator for

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people of African descent to unify their efforts in extricating the continuous psychological torture inflicted by their colonial masters (Chawane, 2016).

The term Afrocentricity as expressly illustrated by the founding father, Molefi K. Asante (2001) is construed as an “exercise in knowledge acquisition and a new historical perspective” (Chawane, 2016: 79). Equally, Early et al (1994) also provide an extended definition of the concept of Afrocentricity, which is construed as an “intellectual movement, a political view, and/or a historical evolution that stresses the culture and achievements of Africans”. Such a movement or philosophical evolution in the area of knowledge empowerment sits well with the vision of Kwame Nkrumah (1963: 5), who was a one-time popular leader in the Gold Coast kingdom of Ghana and the continent as a whole. He worked hard at educating people in the continent about not giving in to the destruct of Eurocentric hegemony, which was intent on destroying the historical values of Africa and its cultural heritage.

A movement, which started in the Temple University School of Scholars (popularly referred to as the ‘Temple Circle’) in the 1970s and through into the 1980s by the intellectual doctrine of Asante, could be construed as a complete ethical behaviour (Chawane, 2016: 78). This is also linked with the Pan-Africanist movements of “Black Power in the 1960s and Black is Beautiful in the 1970s” (Early et al, 1994). On that note, Afrocentricity can be viewed as a pioneering venture of educating African descents (both in the mainland and the diaspora) about its model of pursued intellectual methodology, theoretical and ideological approaches to unify black communities concerning their

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