Kofi Piesie 2019

A conversation occurred with an individual on Facebook in late 2012 centered-around the belief in the possibility of the biblical character Abraham, possibly being the one who introduced not only irrigation to the land but many other aspects of knowledge to the Ancient Egyptians. As silly as it may seem today, this very conversation lead me to my introduction of the social media’s conscious community. From that time forward I wanted to be more conscious, in the sense of having a better knowledge of self, as well as the information the social media conscious community may offer. So I began to watch more conscious Youtube channels, one more frequently than others, but I’ll keep the name to myself for my own reasons. 

As time went by over the years  even to this present moment through the social media conscious community, I have been blessed to find a list of students, teachers and scholars who helped me by referencing a list of orators, books that expanded my knowledge They also helped me to increase my learning of proper research methodologies in various subjects.  I am thankful for those individuals and their exposure through these platforms, especially those who created their own platforms solely to share and expand the knowledge and wisdom of the collective whole not just themselves.

Sadly, though, I began to see there is also the burdensome truth, that the very social ills and the very destructive characteristics that proper education and self-consciousness are supposed to prevent and even provide remedy towards, have entered the social media conscious community as well. Now on this Facebook platform and Youtube platform they scream they’re African this and Africa that. However, what I am seeing isn’t African cause the many ethnic groups in African core values in there way of life is rooted in good character, cultivating good character and building good character. Gossip, foolishness, bad language, threats of violence, self-centered egotism, over glorification of sexuality, drug use and materialistic conquest. All of these display a total disregard in maintaining respect for the community, of women, of children, of elders and of the ancestors. 

Overall, ushering in the self-destructive characteristics that threaten every black community with the idea these traits are actually cool and to be considered “ghetto, hood, street ,bad, real, etc.”  Is a badge of honor placed upon one’s character. Feeding the stereotypes that more often than not prevent the black community from being seen as intelligent, respectable, and productive part of society and having morality.

So what is good character ?

Our parents, grandparents, and even the elders of our communities once talked to us about having good character. Giving to us the discipline needed in building good character at an early age, and often reinforced good character traits as we aged. Teaching us that good-character is not limited to a single value, it’s the balance of proper decision-making, words spoken, and the intentions of motives behind our actions. Overtime the traits of good character are often demonstrated in the “good” choices we make and the “bad” choices we avoid. When a person possesses good character it can be observed through their actions. “Generosity, the highest form of morality in Yoruba traditional terms, is suggested yet another way. By the symbolized offering of something by a person to a higher force through the act of kneeling. Thus a senior priest: If you wish to talk to an elder, you do not stand you kneel”p.13 Again good character isn’t one thing; it is the continuous patterns of actions, words spoken, and the overall intentions a person demonstrates, by how they interact with others, the levels of self-discipline and the avoidance of compromising situations.

Words that mean good character in African ethnic groups

kd nfr –  Good Character  (remetch in Kemet)

Agwa Oma –Good Character (Igbo in Nigeria)

Suban or suban pa- Good Character (Akan in Ghana)

lokileng -Good Character (Lesotho and southern Zimbabwe)

Iwa Pele –Good Character (Yoruba in Nigeria) 

 Iwa also means custom, the traditional way of life

Words that mean Bad character in African ethnic groups

Nbdw kdw- Evil/Bad of Character, Those of Bad Character (Remetch in Kemet)  

Iwa Buburu -Bad Character (Yoruba in Nigeria) 

Boitswaro – Bad Character (Lesotho in southern Zimbabwe)

Good Character traits 

• Kinship                  
• Kindness 
• Hospitality
• Generosity 
• Polite
• Gentleman
• Humanitarian
• Morality
• Neighborly
• Honesty
• Humility
• Integrity
• Respectfulness
• Compassion
• Responsibility
• Fairness
• Self-discipline  

Bad Character traits

• Unwarmheartedness                 
• Hatred 
• Hostility
• Greed 
• impoliteness
• Discourteous
• Narcissistic
• Immorality
• Inhospital
• Untruthful
• Arrogance
• Deceptive
• Disrespectful
• InCompassion
• Irresponsibility
• Prejudice
• Immaturity 

  Being “cool, hip, independent” have become some of the most dominant ideals of modern day’s society way of defining, judging, and the personal aspirations of shaping one’s character. Especially within the development of children’s social practices of bond making, even self-actualization is determined by being cool vs uncool, or belonging to the cool vs the uncool crowds. To some the more independent from society or social groups one becomes, the cooler you are to be perceived, and often this independence does not equate to one becoming self-reliant in order to help the overall well-being of a social group, but instead solely to be seen as an independent entity whose personality is driven by selfish egotistical motivations.

But how is “coolness” actually defined through the eyes of traditional African societies and what are its affect upon the society? 

It is here where great thinkers of our past and present teach us that the human being is social being, who exist for the group not for themselves…While the individualistic personality is needed it also becomes dangerous, for when a group, culture, or individual within a society is faced with issues, each individualistic perspective of how to maximize solutions to solve those issues are needed. Demonstrating the dependency between individuals and a society or group, more importantly helping establishes a difference between good and bad character. This can be seen when we see an individual solve the issues of group, (i.e. good character,) or those who create issues for the group (i.e. bad character.) “The Orisa reveal all sides of life to us and we are taught to honor and embrace the contrasting, sometimes opposing, facets of any being, thing or situation. Our “Yoruba” tradition recognizes the value of the middle road–the importance of staying balanced between life’s extremes. Our teaching say that the clearest, most favorable route through life’s rocky terrain is the road of “coolness” it is call ori tutu (cool headedness) the path that is neither too hot or too cold”Correal p.43.

“The importance of ‘”Good Character” which is virtually synonymous with “Coolness”, with gentle, “Generosity” of character (Iwa Pele) is poetically rendered by the Yoruba”Thompsonp.p.9

“Coolness or gentleness of character is so important in our lives. Coolness is the correct way you represent yourself to a human being. When I saw you, I open my cap, it is itutu, answering past itutun you made to me.”

“We must take care not to stress character and coolness as separated semantic because they shade into each other also blur into the existential definition of àshe. The interrelation of the concepts is explicitly given in vernacular testimony from the capital of the Anago”

The phrasing is significant-opening the cap, instead of doffing or removing it in Western parlance, is a sign of generosity of response, of coolness in life and art”p.12-13.

 Moral Personhood

Let me start the analysis of moral personhood in African moral philosophy with a statement made by Ifeanyi Menkiti, an African philosopher from Nigeria: “The various societies found in traditional Africa routinely accept this fact that personhood is the sort of thing which has to be attained, and is attained in direct proportion as one participates in communal life through the discharge of the various obligations defined by one’s stations. It is the carrying out of these obligations that transforms one from the it-status of early child-hood, marked by an absence of moral function, into the person-status of later years, marked by a widened maturity of ethical sense—an ethical maturity without which personhood is conceived as eluding one” (Ifeanyi Menkiti, 1984: 176)

Menkiti’s statement adumbrates a conception of moral personhood, which will now be discussed in some detail. The concept of a person in African thought embodies ethical presuppositions. The word used for “person” in the Akan language (undoubtedly the most widely spoken language in Ghana) is onipa. But the word onipa also means “human being” and the plural form of it means “people”. Thus, the word onipa is an ambiguous word. In the Akan society, when an individual’s conduct very often appears cruel, wicked, selfish, ungenerous or unsympathetic, it would be said of that individual that “he is not a person” (onnye onipa).

Yoruba iwa pele is a key moral category in the Ifa tradition and means good character or moral behavior. Among the most preeminent scholars of Ifa, it is believed the term iwa means the essence of being. In the Ifa tradition,Iwa pele is the greatest virtue a person can possess. The essence of worship is to cultivate ìwà pele. The reason for this is that ìwà lèsìn means religious devotion. In other words, character is the essence of religious worship. Character reflects our values, ethics and morals, thus iwa reflects the cultural values, ethics and morals which defines Yoruba as a people.

 MA’AT

In the some religion and moral traditions are varied throughout history. They are also ethic and cultural entities created by populations around the world in their own image and interests. Maat is the oldest moral tradition in world history and basis of all world religions and philosophies. It is indigenous to Africa. Black populations created it, nurtured it, and lived by it. Morality, ethics, and virtue placed the highest value on an individual’s conduct in life, treating it as the basis on which one will be judge in the next life. In time, these principles ordered the social lives of Africans who settle along the 4,144 mile Nile River.

Maat principles created in ancient Kemet were the first and most developed tradition of morality and ethics in world history. They were founded on cardinal virtues that permeated the culture for thousands of years. The moral education documents are called sbAyt from the verb sbA to teach, to instruct, to learn. These sbAyt were distilled into the maat way of life, a higher concept for truth-justice-rightness at all levels of ancient Kemet society. The ancient remetch moral system survived for thousands of years. Over time, revisions were made to moral texts, the power of certain moral principles waxed and waned, some were combined, and some ever fell completely out of favor. Yet out of that ancient system of morality survived a basic belief that a good and moral life on earth is a major means of attaining an afterlife, and concept that is reflected in most modern religions. 

.Let’s get back to the social media “conscious” community. There are many, YouTube platforms that divide, disrespect, cause confusion, chaos and gravitate more towards entertaining than educating the people. Don’t get me wrong there is nothing wrong with entertaining. However when entertainment trumps over learning then it is a problem. The atmosphere of this social media “conscious” community is constantly promoting disrespect of one another, arguing and calling it “debating.” Someone who demonstrate good character wouldn’t be invited to those platforms or if invited, would be considered boring and will constantly be cutoff in the middle of that person’s input.

Scamming is growing popular within the community, these scam artist demonstrate the worse of bad behaviors, they honestly believe it is cool to glorify this behavior while masquerading themselves as celebrities, or champions of the social media “conscious” community which is that of as cool. Instead of banning against, protesting, boycotting, or fighting to remove the scammers from Facebook or YouTube for stealing from the social media “conscious” community’s pupils. The disheartening level of disrespect towards women, using them for money, their social connections, sex, or even objectifying them as promotional tools.

 Clout Chasing is also becoming normal, this is where you see someone or a group that is popular or have a name for oneself and another platform put the person in their title to get hits and views. Then tears down another person or platform even talking bad about our diseased relatives. It almost seems like the people themselves support that behavior, and consider showing support to those who often sacrifice time and resources to simply give proper information while trying to morally uplift the community, an uncool thing to do.

So I ask you, what is that you see cool about the social media conscious community? 

Final Words

I wrote this article because of the observation I have seen in the last 4 years. Most of these grown men in the conscious community/social media community would be looked at in some African culture as “it-status” and not person status. It-status is childhood mark by the absence of moral function and Person-status later years marked by a widened maturity of moral sense—and moral maturity. I guess you can say I am part of the conscious community/social community whether I like it or not. 

 I am member of Seshew Maa Ny Maa Ny Medew Netcher a group that studies the language and writing scripts of Ancient Egypt. We practice and promote good character so we are consider boring to those other platforms. 

I am also member of Mossi Warrior Clan and we are an African research team who specialize in West African history, culture, and, traditions. We also demonstrate good character also so we are considered uncool to those other platforms. 

Additionally, I have my on platform called Kofi Piesie Tv, and it is a channel were you can learn about African culture, traditions or way of life, and African American History. It’s me and a group of upcoming teachers, and we demonstrate good character and we are consider boring to those other platform as well. Those three platforms that I belong to, we say we are Africans and we understand African culture and traditions, which is rooted in good character, and building good character. So we act as such, and we don’t get the views we should because we refuse to act a fool on our platforms. 

Now lets talk about Good Character traits one more time which is Kinship, Kindness, Hospitality, Generosity, Polite, Gentleman, Humanitarian, Morality, Neighborly, Honesty, Humility, Integrity, Respectfulness, Compassion, Responsibility, Fairness, Self-discipline. Now with this list of good character traits does the majority of conscious community/social community demonstrate these traits?  

SOURCES:

• Maat Guiding Principles of Moral Living by: Ife Kilmajaro Ph,D. Tdka Kilmanjaro, Ph.d, Yahra Aaneb , Sba T’Gamba Heru, Elder 
• Flash Of The Spirit: African & Afro-Amerian Art & Philosophy By Robert Farris Thompson
• Person and Community in African Traditional Thought,by Ifeanyi A Menkiti,