on grooming good governance in africa: a scrutiny on good ... · the institutionalization of good...

© IAHRAC e.V. 2011 Contemporary Journal of African Society, 1(1): pp. 114-133 (2011)

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ON GROOMING GOOD GOVERNANCE IN AFRICA:

A Scrutiny on Good Governance in the African Family

Uchendu Eugene Chigbu

Fellow, African Good Governance Network (AGGN). Doctoral researcher, Chair of Land Management, Faculty of Civil Geo and Environmental Engineering,

Technische Universität München, Germany.

Abstract

Good governance is being embraced by all, at least in theory. Over the past

decades, African states have been particularly bugged with pressures to live up

to its ideals –as a process, strategy and culture of gaining balanced

development. The implication is that even the most dictatorial of African

governments labours to lay claims to good governance. This is not surprising,

since support for the idea of good governance is tantamount to their being good

and admissible into the committee of nations as opposed to the isolation meted

out to regimes considered to be against it. However, good governance remains a

big challenge in Africa. So, are African governments particularly disinterested in

adopting the conventional sense and practice of good governance?

This study, from an insider-outsider perspective, argues that the absence of good

governance principles at the basic level of the African social system may be one

of the core factors working against its institutionalization in most states of the

continent. It scrutinizes the presence of good governance principles within the

rubrics of the traditional African family. This is done by profiling a hierarchy of

governance domains in Africa and identifying its basic unit –the individual in the

family. Using a matrix that is based on UNEP’s eight basic principles of good

governance, it ascertains the level of applicability of these principles within the

family. The result –what is seen at the top is a reflection of what lies at the

bottom.


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1.0 Introduction

Over the past five decades, African states have been bugged with

pressures to live up to the ideals of democratic governance in their search

for economic development. Even with the poor state of democracy in the

continent, it is becoming evident that democracy is the most popular form

of government, judging by its wide social acceptance and political

pretensions to it by those who in reality are against its tenets. Also, even

the worst of African dictators have always put the promise of democracy

down as bait to consolidate power in their various states – Mr. Yoweri

Museveni of Uganda is just one example. This probably lies in the fact that

being democratic today “signifies being good and admissible into the

committee of nations as opposed to the isolation meted out to regimes

considered to be despotic”.1 Such is the elasticity of the meaning of

democracy, at least in Africa.

To some of these dictators, democracy is a tool (an excuse) to hang unto

power. In this case, such dictators promised the transition to a democracy

and spend a lifetime working towards it –thereby enjoying the goodies of

power for as long as they are able to deceive their people. To some

others, it is a strategy to acquire political power and authority. In this

case, such individuals ride on pro-democracy activism to power.

However, there are few genuine clamourers for democracy and democratic

leaders. Of course, it is worth mentioning that the external agents of

democracy in Africa (largely from the west and sparsely from the east)

bring in other dimensions to the general scenario – in positive and

negative ways.

The complex mix-up between these ideologies has created a web of

political platform that has left Africa in a confused state. “In an age where

1 Oyekan, A. O (2009). Democracy and Africa’s Search for Development. The Journal of Pan African Studies,

Vol. 3 (1), pp.214 - 226.


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public morality gets more Machiavellian and pragmatic in spite of spirited

pretension to the contrary, laying claim to democracy becomes

prudential”.2

Judging from the above, this study, from an insider-outsider perspective,

argues that the absence of good governance principles at the basic level

of African social system may be one of the core factors working against

the institutionalization of good governance in most states of the continent.

In pushing this argument, the paper recognizes that Africa is a make-up of

various diversities integrated within a continental land mass of peoples

and cultures, and hopes that readers are careful in generalizing issues

about the continent.

2.0 Concept of Africa

The definition of an African is very simple; however, the social and cultural

implications of that definition are complex.3 In the context of this study,

Africa is described as a term for identifying all indigenous ethnicities living

in the second biggest continent in the world –and all their descendents in

the Diaspora. Hence, a person of any of the indigenous ethnic groups or

countries located within this identified space and all their offsprings within

and outside this space are referred to as Africans.

2.1 Land, People and Economy of Africa

With a size of 30,065,000 sq km, constituting of nearly 26,000 km

coastline, the African land makes up about 20% of Earth's surface.

Covering about 37 of its countries (about 15% of its land surface) is a

massive rainforest. Although the continent covers about one-fifth of the

earth’s surface, it is barely 14% of the global population. This implies that

2 Oyekan, A. O (2009). Democracy and Africa’s Search for Development. The Journal of Pan African Studies 3

(1), pp.214 - 226. 3 Shahada, O (2010). Who Are Africans?

www.africanexecutive.com/modules/magazine/articles.php?article=5292 accessed on 1st January 2011.


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each African (in principle) could be entitled to more than 30 sq meter of

land, which is more than the world average of 35 persons per sq km.

As Mbonu Ojike4 put it, “you could roll up China, India, and the United

States and spread them like a carpet over Africa and still have enough

space to accommodate the whole of Europe minus Russia. Yet the total

population of Africa… is not even as large as that of India alone”. This

ordinarily should be an advantage to the continent. Unfortunately, African

states are yet to live up to exploiting this advantage. Land inaccessibility

remains one of the greatest problems in the continent.

Also, with a population of approximately one billion people, the continent

constitutes about 10% of the world’s population. This population is a

product of an exponential growth in the past hundred years –presently

made up of mainly youths. More than 43 % are under the age of 15, and

62 % are under the age of 25.5 There are thousands of ethnic groups and

different races of people in the continent. Each of these different people

across the continent contributes their unique culture into the continent’s

basket of human and cultural diversities. This ordinarily should be another

advantage to the continent. Unfortunately, many of the ethnic groups are

busy fighting each other, rather than cooperate in ways that could be

beneficial to their different countries in the continent.

There also exist Euro-Africans6 and Asian-Africans.7 So, Africa is much

more than the various thousands of ethnic people who are ancestrally

native to the continent. For instance, of the projected one billion

population of Africa, Euro-Africans (e.g. the Afrikaners)8 are an integral

4 Ojike, M. (1946). My Africa. New York: The John day Company.

5 2009 Annual Report of the Africa Progress Panel. See www.africaprogresspanel.org/en/pressroom/press-

kits/annual-report-2009/ accessed on the 29th

December 2010. 6 Africans of European origins. See Clark, D (2008). South Africa the People: Lands, Peoples, and Cultures.

Crabtree Publishing Company. 7 Africans of Asian origins, ibid

8 Mainly from western European descent (of Dutch, British, Portuguese, German and French, Italian, Austrian,

Belgian, Swiss, and Irish ancestry) and their native language is Afrikaans. See Shillington, K. (2005).

Encyclopaedia of African History, vols. 1-3. Fitzroy Dearborn Publishing.


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part of African people and the cultural identity of the continent. They

constitute about 1% of Africa's population. Asian-Africans (e.g. Malays,

Indians, etc.) mainly found in the Eastern and Southern part of Africa; and

within most of the coastal and island countries in the Indian Ocean.

With this wealth of population diversity, there is basically no cultural

monotony within Africa. The cultural outlook of the continent is extremely

diverse in terms of languages, peoples and ways of living.

In terms of economy, one of the greatest contrasting issues about Africa

is that its financial poverty is easy to quantify while its vast natural wealth

and resources are nearly impossible to quantify. The continent’s natural

mineral resources help a lot in wheeling the global economy, yet do the

opposite in the various African countries in which they are mined. Africa’s

land is its greatest and most valuable natural resource.

Many of Africa’s ecosystems are its main resource contribution to the

world, although they are never quantified in monetary terms. In

recognition of this silent contribution to the world from Africa, “Joseph

Stieglitz, the Nobel prize-winning economist, estimates that the carbon

sequestration or ‘carbon-soaking’ value of tropical forests – such as those

in the Congo River Basin – probably equals or exceeds the current level of

international aid being provided to developing countries.”9

In general, South Africa is the largest economy in the continent. Egypt,

Algeria and Nigeria are other large economies within the continent. A

combination of South Africa and Nigeria’s economy makes up about half of

the economy of the Sub-Saharan Africa. This is why these countries are

very relevant to the economic development of the continent.

Unfortunately, a country like Nigeria has failed to transform its robust

economic development into general development for its own people. 9 Steiner, A. (2008). Africa’s natural resources key to powering prosperity. Environment and Poverty Time. A

periodic publication by United Nations Environment Programme, UNEP.


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3.0 Overview of Governance and Good Governance

Governance as a concept is not new. The problem with the term is that it

means different things to different people. So whatever one understands

by “governance” usually depends on ones thematic focus –and may very

well depend on factors such as “the level of governance we are talking

about, the goals to be achieved and the approach being followed”.10 The

concept has been around in both political and academic discourse for a

long time, referring in a generic sense to the task of running a

government, or any other appropriate entity for that matter.11

In general, the term is viewed and accepted to have a broader meaning

than government and other related concepts such as state, good

government and regime. "Governance involves interaction between the

formal institutions and those in civil society. Governance refers to a

process whereby elements in society wield power, authority and influence

and enact policies and decisions concerning public life and social

upliftment."12 The term simply means “the process of decision-making and

the process by which decisions are implemented (or not implemented).

Governance can be used in several contexts such as corporate

governance, international governance, national governance and local

governance”.13

Following this explanation, governance (in practice may) has the

potentials to lead to different results. This must have lead to the birth of

judgmental and normative terms such as good, bad, weak and strong

10

From Understanding the Concept of Good governance. See www.gdrc.org/u-gov/governance-understand.html

accessed on 1st January 2011

11 ibid

12 ibid

13 The United Nations Economic and Social Commission for Asia and the Pacific (ESCAP). See What Is Good

Governance? www.unescap.org/pdd/prs/ProjectActivities/Ongoing/gg/governance.asp accessed on 1st January

2011


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being applied to the concept in different contexts. The qualification of

governance with good has led to a whole new concept –good governance.

As a concept on its own, good governance has been dealt with by different

scholars. African scholars and leaders (such as Claude Ake, Wole Soyinka,

Ali Mazrui, Nelson Mandela, etc.) have dealt with the concept from an

African context. According to the African Good Governance Network,14

although it is popularly asserted that the term was initially articulated in

1989 World Bank Report, it was African scholars in the likes of Claude

Ake, Waheed Oshikoya, and Gladson Kayira who coined the term in that

report.15 In fact, Thandika Mkandawire16 is of the opinion that the

“concept of good governance originated among these African scholars in

relation to state-society relations in Africa, expressing the concern that

these be developmental, democratic, and socially inclusive.”17

The international development business (like the World Bank), according

to Thandika Mkandawire, took it up “as a new label for aid conditionality,

in particular structural adjustment in all its various manifestations.” So,

what does good governance mean? "Good governance is epitomized by

predictable, open and enlightened policy-making, a bureaucracy imbued

with professional ethos acting in furtherance of the public good, the rule of

law, transparent processes, and a strong civil society participating in

public affairs.

Poor governance (on the other hand) is characterized by arbitrary policy

making, unaccountable bureaucracies, unenforced or unjust legal systems,

the abuse of executive power, a civil society unengaged in public life, and

14

A group comprising of African scholars who are championing the values of good governance in Africa 15

African Good Governance Network (2010). Addressing Good Governance in Africa, p.6. 16

Former director of United Nations Research Institute for Social Development, UNRISD (from 1998) 17

African Good Governance Network (2010), Addressing Good Governance in Africa, p.6.

http://www.aggn.org/cms/index.php?option=com_docman&task=cat_view&gid=64&Itemid=88 accessed 16th

December 2010


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widespread corruption."18 Of course, the concept of good governance (just

like governance) means different things to different people.

However, in this paper, a socio-political dimension is taken because the

main unit of investigation (i.e. the family) lies at the base of political and

social development. Therefore, taking this approach, as a working

definition, this study totally adopts the African Good Governance

Network’s explanation that:

“Governance in the context of today’s Africa can be said

to be good when power relations between those who

govern and those who are governed are strongly

cemented by the interest to promote sustainable human

development. It could further be considered good when

it effectively facilitates the generation and utilization of

public resources in a manner that secures the human

development imperatives of a particular African society.

In fact, governance could be deemed good if those

tasked with the responsibility to manage public

resources and affairs exercise capability and willingness

to account to the people on whose behalf they govern.

At the same time, the governed must have adequate

rights to participate in demanding for that accountability.

Good governance is the whole set of crises-crossing and

webs of human-development oriented engagements

between the governed and those governing –so far its

result is geared towards a benefit of all”.19

The above explanation of good governance captures African realities and

has been adopted as a working definition for this paper. The perception

has a political background. It is important to note that the political context 18

World Bank (1989). Sub-Saharan Africa: From Crisis to Sustainable Growth. Official report. 19

African Good Governance Network (2010). Addressing Good Governance in Africa, pp.6-7


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of good governance is mandatory for instituting and sustaining good

governance at all levels. "Efforts to create an enabling environment and to

build capacities will be wasted if the political context is not favourable.

Ultimately, better governance requires political renewal. This means a

concerted attack on corruption from the highest to lowest level. This can

be done by setting a good example, by strengthening accountability, by

encouraging public debate, and by nurturing a free press. It also means...

fostering grassroots and non-governmental organisations such as farmers'

associations, co-operatives, and women's groups".20 Figure 1 provides the

typical characteristics of good governance and many of these have been

found lacking in African states.

Figure 1: Characteristics of Good Governance21

From the above list of good governance characteristics, it is quite

discernable that good governance is an ideal which is difficult to achieve in

its entirety. Not many countries have the possibilities of achieving it. But

“to ensure sustainable human development, actions must be taken to

work towards this ideal with the aim of making it a reality”.22 It is based

20

ibid 21

The United Nations Economic and Social Commission for Asia and the Pacific (UNESCAP). See What Is

Good Governance? www.unescap.org/pdd/prs/ProjectActivities/Ongoing/gg/governance.asp accessed on 1st

January 22

ibid


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on these characteristics that this article evaluates African families to

ascertain their state of good governance structures.

4.0 Current Realities: Good Governance in Africa

Judging from the profile of Africa as provided above, common sense

demands that the continent should be successful in terms of economic and

human development. However, reality shows that it is not. The lack of

good governance has been vigorously blamed for this.

The United States’ president, Barrack Obama, pointed fingers to lack of

good governance as the reason for Africa’s malady.23 The World Bank has

consistently called for better governance in the continent. The European

Union and other world bodies have been and are still doing the same –

calling for the institutionalization of good governance principles in African

states.

Due to this, and many other factors, the concept of good governance has

emerged as one of the major principles for judging the performance of

African countries. The Mo Ibrahim index24 is based on it. The Bertelsmann

Transformation Index25 relies on it. Corruption Perceptions Index26

depends on its tenets. These indexes have comparative progresses and

retrogression of African countries in terms of good governance

performances.

23

In his official speech during his visit to Ghana in 2009. See The Huffington Post,

www.huffingtonpost.com/2009/07/11/obama-ghana-speech-full-t_n_230009.html accessed on 1st January

24 An index that measures the delivery of public goods and services to citizens by government and non-state

actors –by using indicators across four main categories: Safety and Rule of Law; Participation and Human

Rights; Sustainable Economic Opportunity; and Human Development as proxies for the quality of the processes

and outcomes of governance 25

An index that provides the framework for an exchange of best practices among agents of reform through

advocacy for reforms targeting the goal of a constitutional democracy and socially responsible market economy 26

The Corruption Perceptions Index (from transparency international) measures the perceived level of public-

sector corruption through a "survey of surveys", based on 13 different expert and business surveys.


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Available data shows, that it is not all bad news, especially as

improvements are usually recorded in some quarters. However, it is

important to note that yearly evaluations of the African governance

system may not necessarily result to the entrenchment of sustainable

good governance within such a system.

While it may introduce positive competitiveness for good governance

progresses, what may entrench sustainable good governance in such a

system could be a cultural revolution that adopts good governance as its

core ideology. Achieving this calls for the entrenchment of the core values

of good governance into the family system of Africa.

The search for good governance for Africa, demands that one must first

identify the core problem of governance in the continent. As many have

probably written, the trouble with Africa is not the wars. The wars and

poverty are simply a reflection of bad, poor or weak governance systems.

Undoubtedly, "the root of the African problem is not economic under-

development but… ideological underdevelopment".27 This has a direct link

to the governance system –because good governance is an ideology. The

African system is a system that in most cases have given birth to bad

leadership, as well as bad followership. Bad leadership is a disaster to a

people, but the twosome of bad leadership and bad followership

constitutes a higher-level of social calamity to a nation. This is the case

with most African countries. However, “Democracy, good governance and

modernity cannot be imported or imposed from outside…”28

It is no more news that at the heart of the myriad of Africa’s development

problems is a fundamental crisis of governance. It can be accounted for by

the history of poor governance characterized by a chain of political

instability, corruption and social injustice in several African countries. 27

Statement by Ahmed Sekou Toure, he was an African political leader and former President of Guinea 28

Statement by Emile Lahud, he was a former President of Lebanon


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Reversing this current trend of poor, bad or weak governance is the only

solution to African development.

Proactive, coactive and courageous followership; and transparent and

accountable leadership, must be made the central point of governance for

a good governance to emerge in most African countries. Leadership may

have misruled the followers, but only courageous followership can oust

bad leadership. Leadership has never and can never oust followership,

because no leadership exists without followership –and democratic

followership never condones, tolerates or accommodates bad leadership.

The trouble with Africa is boldly the failure of both leadership and

followership.

There is something squarely wrong with the African character towards

good governance. The leaders are dancing in folly; and the people are

wallowing in inaction. The African problem is the unwillingness or inability

of its leaders and followers to rise to their different responsibilities, to the

challenges of good governance, which is the hallmark of nation building,

sustainable natural resource management and development. In general,

good leadership has squarely failed and good followership has rarely

succeeded in most African countries. Those are what need to be sorted

out in the continent –and only Africans can. Scrutinizing the current trend

of cultural family values may provide answers to forging a way forward.

4.1 The African Family and its Position in the Governance

System

The family is universally recognized as the fundamental unit of the

society. Although Africa is a highly diverse place, one thing the African

continent tends to share together is the family culture. The family is

viewed as the basic unit of African life. For instance, the extended family

culture is practiced in all parts of Africa, though at different degrees.


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The argument here is that, the family must play a strong role in achieving

good governance in the continent, since it is the basic unit of African

existence –with regards to living and politicking. If it is made the basic

unit of good governance in the continent, then achieving good governance

in the continent will be more realistic and sustainable. The reason is that,

in Africa, “due to its multiple roles and functions, the centrality,

uniqueness and indispensability of the family in the society is

unquestionable. For generations, the family has been a source of strength

for guidance and support, thus providing members with wide circle of

relatives on whom they can fall back. In times of crisis, unemployment,

sickness, poverty, old age, and bereavement, most people rely on the

family as the main source of material, social and emotional support and

social security”.29

So, the African family network is the prime mechanism for coping with

social, economic and political adversity in the continent. “It is the principal

focus for socialization and education of children and is central to the

process of human rights education”.30 Why then is it so disheartening for

African families or individuals to accept some level of responsibility for the

bad governance ravaging the continent today?

It is common to see that dictators in Africa are surrounded by their family

and kins' groups (and supported by friends and ethnic people). It is

therefore difficult to argue against the fact that the level of moral

governance that exists within such leader and his/her inner group, affects

the way general leadership goes. Granted leadership is the known evil in

Africa, the role of followership in the continent is an ignored concept in

studies on good governance in African.

29

Loveless, S. and Holman, T. (2007). The Family in the New Millennium: Strengthening the family: World

Voices Supporting the natural Clan. Vol. 3, p.397 30

ibid


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Taking a look at the concept of followership in African polity exhumes the

reality that the family has a great role to play. Since the rationale behind

upholding good followership is in order to check bad leadership, one can

argue that when a people do not carry out their civic duties as followers in

the state, they become accomplice to the vices caused by bad leadership.

Followership complements leadership and where bad leadership exists, it

is the job of good followership to redress it; but where bad leadership

exists alongside bad followership, the case becomes exceptionally bad.

Followership needs to be seen from outside the walls of leadership in

order to grasp the huge impact it has on a state and leadership itself.

Ignoring the effect of followership is tantamount to ignoring the power of

the people –and within this power of the people in Africa lies the power of

the family. Leadership is expected to account to its followership, and when

this is not being done, the followership demands for it.

With the African family positioned at the centre of the African social,

political and economic dynamics –and at the same time, it laying the basis

for governance, it is important that their structure be scrutinized in

accordance to good governance principles.

As can be seen from figure 2, the family constitutes a major domain for

the enshrinement of good governance in the societies.

Figure 2: Hierarchy of Governance Domains31

31

Figure is original formulation of the author and may vary in few societies in Africa. However, in all cases, the

family form the base of socio-political life of the people


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Village

Municipality

Region

Centre

Individual

Family

The above figure highlights the typical structure of governance in most

African societies. In all cases, the family lies at the base of governance

while the government stays at the top (i.e. centre). Their relationships

show that the family is the manufacturer of all individuals that carry out

responsibilities at every level of the governance domain. These individuals

always work with their family or at least always return to the family at the

end of their responsibility.

With this, the importance of the family is invaluable and very influential to

government, which affects overall governance. In most cases, bad or

weak governance exists from the family level to the top. The top (centre)

has influence on all intermediary levels of the governance domain while

the bottom (family through the individual) exercises similar influences on

all those levels as well.

The excessive focus on leadership in Africa has taken the spotlight off the

value of followership. This may be why African societies have failed in

followership, as much as their leaders have failed in leadership. The


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traditional Igbo32 and Bakiga33 societies of Nigeria and Uganda relied more

on followership than leadership in their traditional development. They did

not need to rely on leadership alone; their basic orientation was hinged on

the power of the people. For them, where the people go is where

leadership goes. Strong people-power always prevailed in cautioning

individuals or groups that showcase despotic norms in their traditional

nation-states. This strong awareness of the people of their own powers

served as the rallying point against despotism. African countries are

mainly corrupt because their people are part of the corruption. This may

sound harsh but it is the reality in most cases.

The belief that followers must always honour leaders is a “misconception”

and no leader can be successful in his execution of power unless they are

able to “establish a base of loyal, capable, and knowledgeable followers.”

This is where the family, kins groups, friends and ethnic denominations in

Africa have been a betrayal. Most have played into the corrupt lines of

leadership, rather than demand for change.

5.0 Scrutinizing Good Governance in the African Family

A scrutiny of the family based on the principles or characteristics of good

governance as shown in figure 1 could provide grounds for establishing

the role of African families in good governance. In carrying out this

analysis, the eight basic principles of good governance (as provided by

UNEP) is used to weigh a typical African family –on the scale of

participation, rule of law, transparency, Responsiveness, consensus

oriented, equity and inclusiveness, effectiveness and efficiency, and

accountability. See the matrix of good governance in African families in

table 1 below:

32

An ethnic group found mainly in Nigeria 33

An ethnic group found mainly in Uganda


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Table 1: Matrix of the Presence of Good Principles in African the

Family34

Scale

Principles of Good Governance

A B C D E F G H

Weak

Middle

High

A: Participation; B: Rule of law; C: Transparency; D: Responsiveness;

E: Consensus oriented; F: Equity and inclusiveness; G: Effectiveness

and efficiency; H: Accountability

Judging from the above matrix, it is obvious that there is no high score

made in any aspect of the principles by the family. In general the matrix is

interpreted as follows:

5.1 Participation

The level of participation in the African family is weak. This is evidenced in

the fact that up till today, there is a big gap between men and women

with regards to participation in family or community affairs. The women

and girl children are in most cases denied the freedom of participation.

So, from the family level, full potentials is not being used. Most times, the

fathers of the family (and uncles) have superior say in matters concerning

the family. This is reflected in the wider African society.

5.2 Rule of Law

Good governance in the family requires fairness that is enforced

impartially. With participation denied women and girl children, the full

34

The matrix is developed by the author, from interview responses gained from few Africans, and may not be

representative of few African communities. However, it reflects the majority of most African cultural societies.


130

protection of human rights are already denied. The traditional customs

favour the men and fathers, resulting to impartial enforcement of family

norms and village laws. So the application of rule of law becomes weak in

the family.

5.3 Transparency

There is a relatively better level of transparency in the family. The only

problem is that since participation and rule of law work against certain

members of the family, it reduces its importance. However, decisions are

taken and their enforcement is done in a manner that follows rules and

regulations established within the custom of the people. Information is

usually made available or accessible to those whom decisions may affect.

Since some decisions are not gender-sensitive, they are best described as

opaque and not really transparent.

5.4 Responsiveness

Good governance requires that institutions and processes try to serve all

stakeholders within a reasonable timeframe.35 This is weak at the family

level in Africa.

5.5 Consensus Oriented

Unlike in the case of transparency, this is relatively weak. Fathers exercise

dictatorial powers in the African family. This is an acceptable norm in most

societies since fatherhood bestows one with responsibility over his family.

The father ignores mediation of the different interests in the family, in

most cases. Broad consensuses are not reached on critical issues

concerning the family. This is due to the power fatherhood wields in the

family. It also applies to motherhood, seniority within siblings and in the

35

The United Nations Economic and Social Commission for Asia and the Pacific, UNESCAP


131

extended family lineage. This is due to the cultural and social contexts of

African societies.

5.6 Equity and Inclusiveness

Considering gender issues in Africa, this principle is expected to be low

within the family circle. However, while equity may be very low, there

seems to be a higher level of inclusiveness. For instance, even though

women are not given equal opportunities, most still feel included in

defending family values. This is why it is rated in the mid-point between

weak and high.

5.7 Effectiveness and Efficiency

Processes within the family institutions, although produce results that

meet some of the needs of society, it does not fully make the best use of

resources at its disposal –this again is due to gender inequalities, etc.

Also, since the “concept of efficiency in the context of good governance

also covers the sustainable use of natural resources and the protection of

the environment”, the African family can be said to be failing in this area

today. Hence, effectiveness and efficiency is weak.

5.8 Accountability

Accountability is a major criterion in achieving good governance. Since

“accountability cannot be enforced without transparency and the rule of

law” the African family is weak in this.

In most African societies, it appears that building open government is a

challenge as much as in building open families.36 This is evidenced in the

usual type of family feuds found in African villages. Good Governance in 36

Family is viewed here in the context of extended family system. This does not in any way imply that African

nuclear families are not open


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African families would serve as one of the central requirements for

achieving sustainable development and good governance within the

continent’s societies.

Many African families’ cultures have failed to contribute to the overall

good governance structure of their societies because the basic family

make-up of these societies is tied around dictatorial leadership (from the

father, mother or elder ones). The implication being that clan system lacks

a good level of direct transparency37 on the long run. For African citizens

to sustainably become agents of good governance and the engine for

change in their countries, good governance must be enshrined in the

traditional living style experienced in their homes.

6.0 Conclusion

Over the past five or six decades, African countries have introduced an

array of concrete political and policy reforms to enhance their

governments for African development. Some dictatorial governments have

been toppled, revolted against and disgraced out for democracy. However,

it is still possible to find democracies in the continent that are not fully

aligned to good governance. This brings to fore the fact that democracy

may not necessarily be tantamount to good governance.

Good governance is completely about openness in every aspect of the

state, hence it demands for openness within a government. Open

government is increasingly recognized as an essential ingredient for

democratic governance, social stability and economic development.

Building open government in African states demands for open cultural

ways of life at the family level. This paper therefore concludes that the

37

The term, direct transparency, is used here as an acknowledgement that a level of transparency does exists

within the systems in these societies, however, they are usually indirect. In most cases, one has to attain a

certain age or social level before he/she is exposed to gain certain knowledge about the society in which he lives

in –a sort of initiatory approach or conditional transparency.


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family in Africa should be subjected to a social reform that accommodates

fully the principles of good governance. It is through this means that good

governance as an ideology can be adequately groomed within the African

societies. In addressing this issue, efforts have been made to adopt a

critical, but neutral outlook of the scenario within good governance

contexts only. It must be noted that the matrix used is highly generalized

and would naturally differ from one traditional African society to the other.

However, in most cases, the result would not hugely differ.

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