Humanism and Its Possibilities in Africa - by Dr. Leo Igwe

By Ruth Kuta

The article “Humanism and Its Possibilities in Africa” is a brave one. Leo Igwe presents a compelling argument for humanism as a rational and ethical alternative to the religious dogma, superstition, and traditional practices that continue to undermine human dignity across the African continent. The author identifies three central ideas that define his position: first, that humanism provides a means of countering harmful superstitions and oppressive traditions; second, that it serves as a framework for defending human rights and dignity against the excesses of religious authority; and third, that despite the social risks associated with promoting humanism in Africa, its advancement remains a moral necessity. Igwe points to persistent practices such as the osu caste system, ritual killings, and witchcraft accusations, all of which perpetuate suffering and social exclusion. He argues that humanism, with its emphasis on reason, ethics, and human agency, offers a liberating philosophy that empowers individuals to seek solutions to their problems through rational thought rather than supernatural explanations. Furthermore, he critiques how religion, when left unexamined, can be used to justify discrimination, violence, and the subjugation of women and minorities. For Igwe, humanism represents a path toward reclaiming human worth and autonomy in societies long constrained by irrational fear and dogmatic authority.

From an analytical standpoint, Igwe’s argument is persuasive and courageous. His critique of superstition and religious authoritarianism addresses deep-rooted issues that continue to shape many African communities, including those in Northern Nigeria. His essay evokes both empathy and admiration for the resilience of individuals who advocate for reason and freedom of thought under hostile conditions. Nevertheless, it also raises important questions about how such ideas can be effectively introduced in regions where religion is central to social identity and moral order. In Northern Nigeria, for instance, religion functions not merely as a belief system but as the foundation of communal life, influencing law, education, and family relations. Promoting humanism in this context must therefore be approached with cultural sensitivity. A confrontational or dismissive approach toward religion may only reinforce existing resistance and misunderstandings. A more sustainable strategy would involve emphasizing shared values—such as compassion, justice, and human welfare while encouraging critical reflection and rational inquiry within existing religious frameworks.

In the Northern Nigerian context, Igwe’s insights are both relevant and urgent. The persistence of witchcraft accusations, child abuse justified by religious superstition, and gender-based discrimination reveals the continued dominance of belief systems that prioritize fear over reason. Humanism could serve as a transformative force in these communities by promoting scientific education, human rights awareness, and interfaith tolerance. However, its success depends on how it is communicated. Rather than presenting humanism as a rejection of faith, advocates might present it as a complementary moral philosophy that prioritizes human well-being and rational problem-solving. Educational institutions, civil society groups, and local leaders could play pivotal roles in fostering this understanding, bridging the gap between secular humanist values and the cultural realities of Northern Nigeria.

Overall, I concur with Igwe’s central thesis that Africa needs a philosophical framework grounded in reason, empathy, and human dignity. His call for an ethical reawakening rooted in humanism aligns with broader global efforts to promote human rights and critical thinking. Yet, I also acknowledge that cultural transformation is a gradual process, requiring both intellectual engagement and social patience. For humanism to gain traction in Northern Nigeria, it must be articulated not as an attack on religion but as a movement for human progress and moral integrity.

In conclusion, Leo Igwe’s “Humanism and its Possibilities in Africa” stands as a thought-provoking and courageous appeal for intellectual and moral liberation. His arguments challenge Africans to re-evaluate inherited beliefs and to embrace a worldview that places human welfare at the center of moral concern. In Northern Nigeria, where religious orthodoxy often dictates social norms, humanism offers a necessary discourse on reason, dignity, and compassion. I agree with Igwe’s conviction that humanism holds great potential for transforming societies, provided it is pursued with wisdom, cultural sensitivity, and a genuine commitment to human development.