Essay on Leo Igwe’s “Humanism and its Possibilities in Africa,” and some reflections about how humanism could help shape Ghana’s future

by Adwoa Philip

Leo Igwe’s essay “Humanism and its Possibilities in Africa” offers a powerful, personal, and deeply reflective case for humanism as a force for ethical, social, and political transformation on the continent. Drawing on his own upbringing in a religious and superstitious environment, Igwe argues that humanism, understood as a worldview grounded in human agency, reason, dignity, and compassion, can help counter harmful traditional practices, promote human rights, and build a society where belief and disbelief alike are treated with respect. His essay makes several central points that are especially significant.

The first major idea is that humanism offers a liberating alternative to religious dogma and superstition that damage lives. Igwe gives vivid examples: caste-like “Osu” discrimination among the Igbo; ritual killings motivated by beliefs in wealth via sacrifice; persecution of people thought to be witches; violence stemming from religious extremism. He claims humanist values reason, empathy, human dignity can challenge such beliefs and practices, reduce irrational fear, protect vulnerable people, and affirm their rights. I found this point deeply moving: it’s one thing to discuss theory, but Igwe’s concrete cases highlight how superstition and religious extremism can lead to suffering, and how humanist thinking can offer real relief and protection.

The second important theme is that humanism demands respect for freedom of belief, including non-belief, and insists that people who reject religion or dogma deserve safety, dignity, and equal treatment. Igwe describes how those who leave religion (apostates), nonbelievers, or “blasphemers” are often stigmatized, harassed, sometimes even institutionalized, simply for rejecting dominant religious worldviews. Humanism, for him, is not about attacking belief, but about ensuring that no one is punished or ostracized for their conscience. This resonates as a powerful reminder that rights of conscience are often neglected in African contexts, and that freedom of belief should be considered a human right, not a luxury. In Ghana, for example, even though the constitution protects religious freedom, social pressure can still silence dissent; humanism could help create more space for open belief, doubt, and question.

The third key contribution is Igwe’s affirmation that humanism is not merely a private belief system but a social movement with practical effects. He doesn’t just philosophize; he shows how humanists in Nigeria have rescued alleged child witches, campaigned for the release of jailed individuals accused of witchcraft, and worked on other fronts women’s rights, support for LGBT persons, advocacy for those discriminated against. He talks about risk: being beaten, arrested, vilified. Still, progress has been made, albeit gradually. This underscores that humanism is not passive, it’s active, often dangerous, but essential. The idea that humanism can build institutions, networks, campaigns, and make tangible changes is encouraging: it suggests that humanism has real applicability rather than being just a philosophical curiosity.

In reflecting on Igwe’s arguments, I feel both inspired and cautious. Inspired because his vision of humanism feels urgently needed in societies like Ghana: places where religious belief is widespread and socially central, but where superstition and religious absolutism sometimes produce harm. If humanist values were more widely embraced reason, skepticism, critical thinking, dignity for all, equal treatment then many societal ills might be alleviated: stigma against nonbelievers, discrimination based on superstition, maybe even communal conflicts triggered by religious dogmatism.

I’m also cautious because change of such depth is hard: beliefs are deeply woven into social identity; religious institutions have power, legitimacy, embeddedness in schools and social life; many people see belief as central to meaning in life. There will likely be strong resistance. For humanism in Ghana to help shape the future, it must be sensitive, inclusive, and not dismissive of people’s faith, but rather show how humanist values can coexist or dialogue with existing religious practice. Moreover, humanist movements will need to build trust, communicate clearly, create safe spaces, and avoid being perceived as elitist or foreign.

In imagining Ghana’s future, I see humanism contributing significantly if it helps in promoting education that stresses critical thinking, scientific literacy, ethics grounded in human welfare, not dogma; if it helps reform practices of witchcraft accusation and superstition, if it helps reduce discrimination against vulnerable groups, and if it helps nurture citizens who demand accountability, tolerance, and respect for human dignity across belief systems. Igwe’s essay suggests that humanism could help build a more inclusive, just, and humane society and this seems a worthy goal for Ghana.