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Pathisa Nyathi

THERE does not seem to be any let up in the spread of Covid-19 particularly in European countries where some are going back to fully-fledged lockdown in an effort to curb the disease. The pandemic seems to be following a seasonal pattern when it takes advantage of low temperatures in the winter months.

Its observed seasonality or periodicity takes us to the ever-present cyclicality in nature. The circle, we have observed, is central to the operations of nature and African thought and worldview are inspired by circularity which translates to seasonality and periodicity.

Africa, and indeed the rest of the world, appreciates the circle and circularity as the bases for natural construction and ordering. Africa in particular has always observed the circularity and sought to replicate it on the cultural plane on earth. “As above, so below,” is the adage that captures that idea. It is an idea that was developed from observations of cosmic behaviour where celestial bodies are circular in design and are in eternal rhythmic motion.

All observable planets, stars and moons are circular in design and follow elliptical orbits in their movements of varying cycles.

This is a phenomenon that has led to the development of Africa’s astral spirituality, or religion as some prefer to call it. The idea is all encompassing and has been captured in Africa’s artistic expressions including architecture, sculpture, visual artistic traditions, music, performances (dances, performance poetry, drama and theatre) and many more.

The translation and expression of this heavenly idea has given Africa some critical values and relationships at social, cultural, spiritual and economic levels. Sometimes we underestimate how the cosmic reality and perceptions impact on our lives and their myriad of cultural manifestations.

To black Africa the circle symbolises unity, movement, life, rhythm and continuity. A circle has no beginning and no end. In that regard it expresses ideas of endlessness, continuity, eternity and perpetuity. Equally, it symbolises Oneness in terms of origins from One Source and the interrelatedness and interactions of all things in the universe.

It is from these observations that both African thought and cultural practices derive and find meaning, grounding and legitimation. Inevitably, the worldwide outbreak of the coronavirus impacts on some African cultural practices and in the final analysis, on the worldviews and philosophy which are informed by cosmic reality.

Whereas before circle-inspired cultural behaviours were widespread, some societies have migrated from these considerations and applications of circularity to embrace what for lack of a better term may be referred to as “rectangularity” with its characteristic 90 degree angles which are the antithesis of the circle and circularity and its related curvilinearity.

At the social level in particular, the cosmic reality translates to and manifests itself in social solidarity, co-operative social support, coming together during political, spiritual and social gatherings. There are some African communities that still engage in the rites of passage whose timing, in terms of time of commencement and ending are informed by celestial configurations in the zodiac.

These are rites that bring together age-mates who, under the able guidance of experienced elders, learn about their tribal history, social and cultural traditions and expected social, political, cultural and economic roles that they are to play when they come of age. Through these social arrangements, African societies are able to recreate themselves in terms of social, cultural and political norms and to eke a living from an environment that is not always friendly and supportive.

Cultural heritages and legacies are passed on from one generation to the next and form the basis for meaningful lives in the present and future. The all-important transgenerational transmission of knowledge and skills is facilitated.

Pillars of these rituals are shaken to the core when age-mates, in an effort to curb the spread of the coronavirus do not get together to participate in the rites of passage which point to the African view of cyclicality of human life.

Essentially, social recreation is not facilitated and communities begin the process of ensuring that values do not fade away. Future generations are all the poorer and so is society at large.

Social support and solidarity are important aspects gleaned from the heavens whose stars are arranged in galaxies and smaller groups such as the Pleiades, isilimela. African societies are by and large group-based where the individual is subservient to the group. “We are, so I am.”.

This differs from Western societies which advance, posit and centre individualism. Where communities are short of basic necessities, social support comes handy. Members of the community get together to assist those with inadequate economic and socio-cultural resources.

Amalima/nhimbe were socio-cultural constructs fashioned precisely for the purpose of working together particularly in the various stages of agricultural production cycle. Food and or beverages were availed to those gathered to assist.

In essence this work arrangement implied people getting together to mend crop field fences, weeding, harvesting and threshing. These were critical stages in the crop production cycle where, if not properly handled, a potentially good harvest could be compromised. As the rains are upon us some people initiate amalima in readiness for the cropping season. Members get together to perform amalima.

The coronavirus is spread more rapidly where people get together and do not observe social distancing and no wearing of face masks. African cultural arrangements are thus negatively impacted upon in the fight to curb the spread of Covid-19.

Weddings are yet another social manifestation of communities that show solidarity and mutual support when they gather in large numbers to celebrate a couple’s wedding and shower them with gifts to economically empower them when they start their own home. Marriage is a social institution that society blesses and rely on for the perpetuation of families through procreation which is sanctioned through this social arrangement.

Endlessness in families, clans, lineages, communities and tribal groups contribute towards endlessness of humanity. “Individuals perish, humanity is forever.” Social assistance rendered through getting together during social ceremonies go a long way towards engendering the group’s social cohesion.

Hands wash each other, “izandla ziyagezana,” goes a Ndebele proverb which lays emphasis on coming to the support of friends, colleagues, neighbours and relatives so that they too come to your assistance. All this is expressed through getting together to celebrate and invest in future assistance when it is needed most.

Where Covid-19 is being fought off such long-existing social arrangements that fulfill long-held social values are threatened and societies are weakened with their cementing values being eroded. The struggle to fight Covid-19 certainly has a bearing on the central pillars of African culture, notably when it comes to long-held values one of is expressed through getting together for various reasons as enunciated above.

This is all the more important where communities ape and replicate the heavens with their irresistible cosmic behaviour.

Where lockdown and social distancing are put into practice these are measures that are more inclined towards Euro-centric societies where individualism is ingrained. If Africa, regardless of whether the social environments are urban or rural, echoes from the past are loud and seek accommodation.

However, that accommodation runs counter to the spread of the coronavirus. Either there is relaxation in the social measures that have to be taken on board or the erosion of African cultural practices will go unabated, The two seem mutually exclusive and thus militating against institution of a win-win position.