"The very idea of a communal philosophy that is entailed in the notion of particularistic studies of traditional African philosophies might be put in question. It might be suggested that to talk of the Bantu conception of this or the Zulu conception of that is to postulate a unanimity or consensus in philosophical belief among the traditional peoples for which there is not, and probably can never be, sufficient evidence. It is necessary, in response to this, to explain at once that talk of communal philosophy of an ethnic group does not necessarily imply that the conceptions involved are entertained by all members of the group. What it means is that anybody thoughtfully knowledgeable about the culture will know that such conceptions are customary in the culture though s/he may not subscribe to it. The evidence for a communal philosophy is very much like that for the customs of a culture. In fact, in quite some cases, customs are encapsulations of some aspects of communal philosophy.It is important, however, to note that a communal philosophy is the result of the pooling together over a considerable length of time the thoughts of individual thinkers. Propositions about, say, the constituents of human personality or the nature of time just don't materialize impromptu out of a cosmological bang, big, small, or medium. They emanate from human brans. In an oral tradition the names of the thinkers are often forgotten. This is not always so, however. In Ghana, for example, it is not at all rare for a proverb to be prefaced with the name of its author. Nor is it unusual for such sayings to evince originality and independence of mind. It goes without saying, therefore, that a communal philosophy is a gathering together of inputs from thinkers who may not have agreed on all points. And this, perhaps, accounts for the apparent inconsistencies that one sometimes notices in such bodies of belief."
Kwasi Wiredu, 1998
"Toward Decolonizing African Philosophy and Religion"
African Studies Quarterly, Volume 1 Issue 4
