Prince A. Acquaye is a Lecturer at Ashesi University, teaching Law & Leadership Modules. He is also the Managing Partner at Corporate and Allied Attorneys, a dynamic law firm in Ghana. He specializes in corporate governance, intellectual property, immigration, general corporate commercial, data protection and M&A.
African countries, particularly Ghana, are at a critical point in their development and governance journeys. Despite embracing Western political ideologies such as those of John Locke and Thomas Hobbes, postcolonial African governments continue to struggle with instability, corruption, and discontent. Locke’s liberalism, which promotes individual rights and limited government, and Hobbes’ emphasis on authoritarian power and control, have certainly influenced modern African governance, but it is worth questioning whether these models fully suit the cultural and communal nature of African societies.
The traditional Akan political practice, as explained by renowned Ghanaian philosopher Kwame Gyekye[1], offers a compelling alternative. Rooted in the values of communalism, consensual decision-making, and participatory governance, the Akan system of governance aligns more closely with African social structures, fostering accountability, social harmony, and inclusivity. Adopting such a system could lead to a more productive and harmonious Ghana, potentially offering a model for other African nations to follow.
This article examines why Akan political practices would benefit Ghana more than Western ideologies of governance, such as those of Locke and Hobbes, and how they can enhance the nation’s productivity, stability, and cohesion.
The Shortcomings of Western Governance Ideologies in Africa
Locke’s Liberalism and Its Limitations in the African Context
John Locke’s philosophy, centered on individual rights, limited government, and the separation of powers, has shaped modern liberal democracies[2]. However, in Africa, particularly in countries like Ghana, these ideas have not always worked well[3]. Locke’s emphasis on individualism contrasts with Africa’s communal values, resulting in ethnic divisions and winner-takes-all politics rather than unity. Additionally, weak state institutions in African countries have struggled to uphold Locke’s ideals, resulting in poor governance, corruption, and inefficiency, as political elites exploit these systems for personal gain.
Hobbes’ Authoritarianism and its Dangers
Thomas Hobbes advocated for a strong central authority to prevent chaos, arguing that human beings are naturally selfish and prone to conflict[4]. In post-colonial Africa, his ideas influenced the rise of authoritarian regimes, which justified their absolute power in the name of stability. While this approach may appeal to nations facing instability, it has often resulted in abuse of power, oppression, underdevelopment, and human rights violations. These regimes have typically lacked accountability, leading to corruption, inefficiency, and hindered progress across the continent.
Clearly, both Locke’s liberalism and Hobbes’ authoritarianism have limitations in the African context. So, what alternative can be pursued? The answer may lie in embracing indigenous political systems, such as the Akan political practice.
Why the Akan Political Practice is Better Suited for Ghana and Africa
Communalism
One of the defining features of Akan political practice, as highlighted by Kwame Gyekye, is its emphasis on communalism. In Akan political thought, the community holds primacy over the individual. While individual rights are respected, they are not pursued at the expense of the community’s well-being. This contrasts sharply with Locke’s philosophy, which prioritizes individual rights.
In Ghana, where community and extended family ties are fundamental to social life, the Akan approach is far more culturally relevant. By prioritizing the collective welfare, Akan political practice fosters a sense of solidarity and responsibility among citizens. This communal approach can address many of the challenges facing modern African states, such as ethnic tensions and political division, by promoting unity over division.
In a system where leaders are expected to serve the community and act in the collective interest, rather than focusing on personal gain or the interests of a specific ethnic group, Ghana would likely experience a reduction in corruption and an increase in productive governance. Leaders would be more focused on delivering services and infrastructure that benefit the whole nation, rather than just a few constituencies.
Consensual Decision-Making
One of the most remarkable aspects of Akan political practice, according to Gyekye, is its commitment to consensual democracy. Unlike Western democratic systems, which often operate on majoritarian rule, the Akan system strives for consensus in decision-making. In the traditional Akan councils, chiefs, elders, and community members debate and negotiate until a consensus is reached, ensuring that decisions reflect the views of all major stakeholders.[5]
In a diverse society like Ghana, where ethnic, religious, and regional differences often lead to political fragmentation, consensual decision-making could help foster greater inclusivity. Rather than alienating minority groups or dissenting voices, this system ensures that every group feels heard and that decisions are made in the best interests of the entire community.
Akan consensual democracy could help Ghana overcome the challenges of winner-takes-all politics, where the victors in elections often marginalize opposition groups. This system would ensure that decisions at all levels of government, be it local, regional, and national, are inclusive and collaborative, creating a more harmonious and productive political environment.
Accountability through Destoolment
One of the central features of Akan political practice is the principle of accountability. Chiefs, while powerful, are not above the law or beyond reproach. If a chief fails to fulfill his duties or becomes corrupt, he can be destooled or removed from office by the council of elders and the community. This system of checks and balances ensures that leaders are always accountable to the people they serve.
In contrast to Hobbes’ and Locke’s systems, leaders, once in power, are often difficult to remove, especially in countries with weak institutional structures. Although Ghanaian law provides for the impeachment of the President and the Chief Justice, its strict implementation has not been thoroughly tested. As such, adopting the destoolment principle from the Akans in modern Ghana could enhance accountability and ensure that leaders remain responsive to the needs of the people.
Building Stronger Institutions through Communal Participation
The Late former President J.J Rawlings once said, “we need to establish a system where even if the devil rules, he must do what the people want, not what he desires”[6]. One of the major challenges facing Ghana today is the weakness of its state institutions, which have often been compromised by nepotism, inefficiency, and corruption. The Akan political system, with its emphasis on participatory governance, provides a model for building stronger and more resilient institutions.
In Akan practice, political power is decentralized, with chiefs, elders, and representatives from various families and clans playing significant roles in governance. This system ensures that power is not concentrated in a few hands and that decisions are made through collective consultation. By decentralizing power and involving more stakeholders in governance, Ghana could build stronger, more effective institutions that are better able to serve the needs of its citizens.
Conclusion
Western ideologies of governance, as developed by John Locke and Thomas Hobbes, have often struggled to adapt to African contexts. As Ghana and other African nations face challenges in development and governance, it is beneficial to revisit indigenous systems, such as the Akan political practice, which emphasizes communalism, consensual democracy, and accountability. These are culturally appropriate for the African social structures and provide a sustainable path to a more productive and harmonious society.
