Democracy in Africa: Reflections on Claude Ake’s “Rethinking African Democracy”

By Bwalya Phiri

Claude Ake’s Rethinking African Democracy is one of the most thought-provoking analyses of African politics I have read. Ake emphasizes that democracy in Africa cannot simply be copied from Western models. It must emerge from the continent’s own social, economic, and historical realities. Reading his work as a Zimbabwean humanist, I found his ideas deeply resonant, not only as political theory but as a reflection of the principles I try to live by: reason, empathy, and collective action.

Ake’s argument that economic justice and political freedom must coexist stands out to me as particularly relevant in Zimbabwe. Many citizens face challenges such as inflation, unemployment, and unequal access to resources, which can make political participation feel meaningless. From my secular humanist perspective, human dignity cannot be separated from material conditions. Freedom is not just a right on paper; it is the ability to make choices, meet basic needs, and pursue meaningful lives. This is where mutual aid becomes so important. Initiatives like community gardens, food pantries, and local networks of support embody the kind of practical democracy Ake envisions. They show that people, even in the face of systemic challenges, can act collectively to care for one another and ensure that no one is left behind.

Another key point Ake makes is that African democracy should be participatory and community-centered. He critiques elite-controlled systems that exclude ordinary people and calls for grassroots involvement rooted in dialogue and consensus. This resonates strongly with my experience as a Zimbabwean humanist, where community-led projects often fill the gaps left by formal governance. Mutual aid networks in Zimbabwe reflect this participatory ideal, creating spaces where people contribute their skills and knowledge to solve local problems. In this sense, democracy is not a distant ideal but a lived practice, built from the ground up by people working together for shared benefit.

Finally, Ake warns against foreign influence and donor-driven democracy, which can undermine self-determination. As a secular thinker, I see this as a reminder that true empowerment comes from within. Humanist values emphasize our capacity to reason, define our own principles, and shape our communities without relying on external authority, whether religious or political. Mutual aid is a practical extension of this philosophy in Zimbabwe, showing that ordinary citizens can create systems of care and justice independently, reinforcing both civic engagement and democratic resilience.

Reading Ake as a Zimbabwean humanist left me hopeful. His vision aligns with the work I see happening on the ground: communities taking initiative, reasoning together, and supporting each other in ways that strengthen both democracy and human dignity. Mutual aid, secular humanism, and the participatory principles Ake describes form an interconnected framework for imagining a more just and self-determined Africa. For me, democracy is not just a system of governance but a practice of human solidarity, reason, and compassion, rooted in our own African realities.