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Abstract
Kwame Nkrumah's political philosophy could least be described as a quest for African Political 
liberation from colonialism, imperialism and even neo-colonialism. Prior to African political 
freedom from colonialism and imperialism, the voice of Nkrumah resounded the shores of Africa; 
from the West to the East and from South to the North. Till date the works of Nkrumah still beckons 
on African leaders who are said to be free for colonialism to avoid a second colonialism best 
described as neo- colonialism. Nkrumah as a radical rationalist and the proponent of pan-
Africanism believes that the true and complete independence of African can only be achieved as a 
united people with a common goal. But the reality before us seems to suggest that Africa has 
already fallen victim of what Nkrumah warned against as most serious decisions about many 
countries in Africa are made by either the United States of America or the United Kingdom of 
Britain or France. Hence, there is a need to review Nkrumah's political philosophy in the 
contemporary African society. This work therefore, is an endeavor to research into how we can 
use Nkrumah's political ideas to better the lot of Africa in the area of political development. It 
shall adopt a critical descriptive method of inquiry and shall make its conclusions based on global 
practices and standards.

Keywords: Achievement, Authentic, Contemporary, Politics, Development, Philosophy.            

Introduction
For every policy in life, there is philosophy and for every philosophy, there is an idea, and 
for every idea, there is a human agent. Africans and their freedom from colonialism and 
imperialism are clear cases of this assertion. The political liberation of Africa from 
colonialism and imperialism finds strong roots in the philosophy of Kwame Nkrumah. 
However, Nkrumah did not end in postulating philosophical solutions to Africa's problem 
of colonialism and imperialism, he also averred possible ways of maintaining the freedom 
gained. He saw the unity of Africa as a strong factor of maintaining political freedom and 
avoiding neocolonialism. However, the imperialists strive very hard to maintain disunity 
in Africa, for the perpetration of their selfish interests. According to Nkrumah,

The imperialists of today endeavor to achieve their ends 
not merely by military means, but by economic 
penetration, cultural assimilation, ideological 
domination, psychological infiltration and subversive 
activities even to the point of inspiring and promoting 
assassination and civil strife. (1961: p.125 – 134).  

Nkrumah thus, drew the attention of the African leaders to his perceived ways the 
imperialists were using to separate the African continent, but insist that for Africa to be 
truly free, it must unite against the forces of the colonial lords and push away the devices 
of the imperialists. This unity, Nkrumah said must be three dimensional; the political 
dimension, the social dimension and the economic dimension. He acknowledged the 

ACHIEVING AUTHENTIC POLITICAL DEVELOPMENT IN 

CONTEMPORARY AFRICA: 

A KWAME NKRUMAH'S PHILOSOPHICAL APPROACH.

Rev. Fr. John Justice Nwankwo
Department of Philosophy,

Rivers State University, Nkpolu Port-Harcourt.

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emergence of a colonial intelligentsia, the awakening of a national consciousness, the 
emergence of a working-class movement and the growth of a national liberation 
movement, as strong factors in the freedom of Africa from colonialism and imperialism. 
These factors led to what he called the African revolution and states his case for socialism 
as the most valid expression of the African conscience at the present time.

Political Development as a Necessity in Africa Today
The entire social life of a people is greatly tied to policies of their government and their 
method of leadership. Writing about Aristotle's postulation in Politics, Nnamdi says 
“Man has been described as a political animal and this postulation of Aristotle is believed 
to have been occasioned by man's social nature”. (2011: p. 3). This assertion means that 
our existence is closely associated with politics as long as we are social beings. Politics in 
these circumstances means 'the activities associated with the governance of a country or 
area, especially the debate between parties having power” (Oxford languages, 2021: p.1). 
Politics is the set of activities that are associated with making decisions for people, 
groups, nations et cetera. Through the making of decisions, politics strongly affects the 
life of the people. The adjective 'political' qualifies everything that deals with politics, the 
powers, the decisions, the impact, et cetera. Indeed, Africa may have been out of 
colonialism but not out of neocolonialism and imperialism.

On the other hand, “The word Development is the growth or formation of something over 
a period of time”. (BBC, 1992: p. 310). It enjoys synonyms such as “evolution”, 
“growth”, “maturing”, “expansion”, “enlargement”, and “spread”. (Oxford Languages, 
2022: p. 1).  Development is a product of the human mind. Therefore, the development of 
any place depends on the development of its inhabitants. According to one of the great 
philosophers of this era; 

            It stands to reason, therefore, that by developing the 
nationals of any nation, that nation implicitly gets 
developed, because 'it is the people who will eventually 
direct national affairs, manufacture modern facilities and 
improve social conditions.” Advancement is masterminded 
by human beings. (Eboh, 2011: p. 141).

But often African leaders mistakenly think that development entails the mere physical 
upgrade of infrastructures. This demonstrates the extent African leaders understand the 
logic of existence. They build roads, beautiful edifices and buy the latest gadgets in the 
world, without realizing that in as much as these infrastructures are important, it is more 
important to first develop the people who will manage those infrastructures. This could be 
the reason behind the consistent lack of maintenance of infrastructures in Africa. Many of 
the inhabitants neither understand the value of such infrastructures (therefore, prefer to 
loot them away) nor can they help to maintain them. In support of human development, 
Pope Paul VI argues that, “Development cannot be limited to mere economic growth. In 
order to be authentic, it must be complete, integral; that is, it has to promote the good of 
every man and of the whole man.” (1967: p. 10). Thus, the state of the people reflects on 
the state of the society and vice versa. 
Indeed, looking at the present state of life in Africa, it is no doubt that the critical minds 

J.J. Nwankwo               Achieving Authentic Political Development In Contemporary Africa:... 



will be restless, as they search for the best possible way to help a continent such as Africa 
come out of the plaguing difficulties that emanate out of wrong policies or bad measures 
in the quest for the good life. Nkrumah noticed three major areas that Africa must be 
liberated from; economic, political and social dimensions. Indeed, these three areas have 
been the reasons behind the woes of African countries. On economy, it is an obvious truth 
that the African economy is on a continuous downward turn. All African currencies 
measure their relevance and strength using other foreign currencies such as the Dollar, 
Pounds and Euro. But that has evidently thrown the whole of the African economy into 
greater tension and steady declivity. The social and political strength of Africa, definitely 
affects the output from Africa. In turn, the output from Africa will have its consequence on 
the economy. On the social level, it is high time Africans realized how strong and special 
they are. The very fact that Africans, even those often neglected in their various countries, 
do exceedingly well, once they find themselves in other continents with better systems of 
operations, show that Africans are special breeds. Unfortunately, on many occasions, 
hardships and the quest for survival have often turn them to use their intelligence 
negatively, but the other truth is that a person who can utilize intelligence negatively, will 
be awesomely electrifying when such intelligence is channeled towards positivity and 
supported by a working system of operations. But unfortunately, Nkrumah noticed that 
the imperialists are continuously making efforts to dominate in Africa through economic 
penetration, cultural assimilation, ideological domination, psychological infiltration, and 
subversive activities. It is seeming that Africans have accepted the Western conditions as 
the right standard of doing things and consequently, play down on the avalanche of raw 
talents that are denied supports to come to universal limelight.  On the remaining factor 
mentioned by Nkrumah being political factor, it is evidently visible that African leaders 
do no seem to know how they can positively influence existence in their various countries 
through political decisions. Most of the policies used to run the African governments are 
borrowed from other countries. The truth is that no two places are exactly the same and 
using what works in other places to govern another place may likely fail the test if the 
circumstances are varied. The method of coming into power without a clear idea of how to 
navigate it must change. It is true that leaders in Africa hardly come with the mindset of 
helping their various countries, but with the intention of getting wealth and power. As 
such, the African leaders are often bereft of ideas in leadership. Based on this reality, the 
political sector in Africa has suffered underdevelopment and continues to yearn for 
development and improvement. This development must be built on what is original to the 
people and their environment. The continuous borrowing of policies from the West must 
improve through the adoption of native talents. African leaders must realize the necessity 
of developing the African political life on what will assist the continent to achieve self-
realization.   

Political Liberation of Africa in Nkrumah's Philosophy 
The concept of liberation in Kwame Nkrumah's philosophy entails total and complete 
freedom from external influences on economic, social and political matters. The 
existence of such influences, Nkrumah describes as imperialism. This term which is an 
old term in political history can be traced back to time of the disintegrated Roman Empire. 
According to Internet Encyclopedia of philosophy, “Imperialism can be described as an 
orientation which holds that a country can gain political or economic power over another 

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through imposed sovereignty or more indirect mechanisms of control.” (Internet 
Encyclopedia of philosophy, 2021: p.7). It is particularly focused on the acquisition of 
power by a state over another group of people. It is also described as a state policy, 
practice or advocacy of extending power and dominion, especially by direct territorial 
acquisition or by gaining political and economic control of other areas. Having studied 
outside his immediate country and continent of origin and with exposed knowledge and 
experiences in the United States, Nkrumah realized that the African experience in the 
hands of the imperialists and the colonial masters left Africa exploited and 
underdeveloped. He noted three ways the imperialists can use to hold on to power in 
Ghana and Africa at large; through political control, economic control and social control. 

(a) Political Factors:
One of the factors that Nkrumah believes the colonial masters and the imperialists used to 
get through to control of the African continent is political leadership. In exception of 
Ethiopia and Liberia, every other African country is said to be colonized at a point in time 
by one country or another, with most of them being either France, Britain, Belgium or 
Portugal. According to Alistair Boddy-Evans; “There are two countries considered by 
some scholars to never have been colonized: Ethiopia and Liberia.” (Boddy-Evans, 2021: 
p.1). As debatable as this might be, every other country in Africa was colonized and 
politically ruled by other countries. Algeria, Benin, Burkina Faso, Cameroon, Chad, 
Comoros, Congo, Cote d'Ivoire, Djibouti, Gabon, Guinea, Madagascar, Mali, 
Mauritania, Morocco, Niger, Senegal, Tunisia; were all colonized by France. Botswana, 
Egypt, Gambia, Ghana, Kenya, Lesotho, Malawi, Mauritius, Nigeria, Seychelles, Sierra-
Leone, 'Somalia, Sudan, Tanzania, Uganda, Zambia and Zimbabwe; were all colonized 
by Britain, Burundi, Congo DR Congo and Rwanda were colonized by Belgium. Angola, 
Cape Verde and Guinea Bissau were colonized by Portugal. A few African countries; 
Ethiopia and Egypt particularly also colonized Eritrea and Sudan respectively in parts. 
Thus, Nkrumah was right to sense a deliberate interest from foreigners to control the 
political affairs of Africa that aided imperialist's exploitation. Nkrumah noted that:

The inevitable results of imperialism thus are: (a) the 
emergence of a colonial intelligentsia; (b) the awakening 
of national consciousness among colonial peoples; (c) the 
emergence of a working – class movement; and (d) the 
growth of a national liberation movement (1962: p. 38-
45).

As such, with better knowledge and awareness and united fronts, the Africans sought for 
freedom which eventually came at different times for different countries. However, this 
freedom is yet to achieve its fullest realization from neocolonialism and imperialism. 
Nkrumah, therefore, advocates for true African independence in political matters. 
Africans must rise to the point of making political decisions based on the circumstances 
that are before them and not based on the expectations of a master/mistress who must 
detect what must done and how it must be done. Africans must rise up to the point where 
the leaders will only seek political advice from the other parts of the world as mere 
suggestions that may or may not be enshrined into their existence and not as commands 
that must be obeyed and meticulously preserved.

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(b) Economic Factors:
Another factor that aided the colonialism of Africa is the economy. Through economic 
necessity, the colonial lords and the imperialists gained dominance of Africa by using 
African resources to improve themselves while releasing very minute fractions to 
Africans. The emergence of a colonial intelligentsia and the awakening of national 
consciousness among people and the emergence of the working class, led to revolution 
against colonialism and its monopoly and control of capitals by imperialists against their 
dependent colonies. According to Kwame Nkrumah,

           The dominance of finance capital in the advanced capitalist 
countries; the export of capital to the sources of raw 
materials (imperialism) and the omnipotence of a 
financial oligarchy (finance capital), reveal the character 
of monopolist's capital which quickens the revolt of the 
intelligentsia and the working-class elements of the 
colonies against imperialism, and brings them to the 
national liberation movement as their only salvation 
(1962: p.38-45).

This shows that the imperialist controlled the capitals and continued to extend their 
colonies until “… the transformation of capitalism into a world system of financial 
enslavement and colonial oppression and exploitation of vast majority” (Nkrumah, 
1962:38-45) led to the realization of the inalienable human rights of the African people to 
rule and govern themselves. The realization of these rights to self-government, eventually 
took away that direct control of the economy from their dominant masters and placed it on 
Africans. Nkrumah encourages Africans to work hard to maintain this freedom. However, 
the reality we see show that this freedom is far from Africa in a neo-colonized world of 
today, where Africans will even export their own natural materials to be refined by their 
former colonial lords and then sell back to them. What of the African currencies that are 
printed outside its continent? For a complete control of its economy, Africa must be 
willing to control of her goods and services.

(c) Social Factors:
The human person is both individualistic and social in nature. At the individual level, the 
human person relates only with himself and does not interfere in the existence of any other 
person. The internal biological processes of the human person should have no 
interference on the life of others except the human person external expresses them to 
affect others. The fact that such expressions could be otherwise done, shows that 
expressing them to interfere in the existence of others is not a necessary part of such 
process, rather the choice of the individual to interfere in the existence of others.  But at 
the social level, the human person relates with other people and the entire society. 
Expressions of emotions, respect or disrespect for others, community worship, external 
interactions; all find their existence within the social aspect of human existence. 
According to Daniel J. Sullivan, “Philosophers and scientists are right when they insist on 
the strength and importance of man's instincts and sense appetites, and when they assert 
that he is deeply immersed within the impersonal forces of the physical universe.” (2012: 

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p. 63). At the level of the social dimension of the human person, he is impersonal and 
through it, he also relates with the forces of nature. Colonialism, neo-colonialism and 
imperialism; all find themselves at this level of the human existence. Since the individual 
dimension combines with the social dimensions to eventually influence human decisions, 
it is sometimes noticed the influence of one aspect of the human existence on another. The 
colonial lords manifested their individualistic interests through the monopoly of the 
economic, political and social factors in their colonies; thereby dividing the people and 
causing class consciousness, both within nations and internationally among nations. 
According to Nkrumah;

The monopolistic possession of 'spheres of influence' and 
colonies; the uneven development of the different 
capitalist countries leading to a frenzied struggle between 
the countries which 'have' and the countries which 'have 
not'. Thus, war becomes the only method of restoring the 
disturbed equilibrium. (1962: pp. 38-45).

Nkrumah believes that the struggle for even development of the different capitalist 
countries strongly affected the social life in the society against the capitalists. He 
explained that the feeling of injustice and inequality led inter-capitalist alliance which 
helped the amalgamation of the front of the working class of the capitalist countries and 
the front of the toiling masses of the colonies for colonial emancipation. This alliance 
weakened imperialism and aided the freedom of the various colonies. Having realized the 
powerful destructive power of disintegration, Nkrumah called for a united Africa as the 
key to a true and complete freedom. 

Nkrumaism as a Possible Solution
Nkrumaism also known as Consciencism could be called a trademark for Nkrumah's 
political philosophy. “Nkrumaism (sometimes consciencism) is an African socialist 
political ideology based on the thinking and writing of Kwame Nkrumah.” (Wikipedia, 
2020: p.1). Influenced by Marx-Leninist theory, Nkrumah postulated his philosophy of a 
United Africa as the only way of achieving true and complete freedom from colonialism 
and imperialism. According to him, “To draw the most from our existing and potential 
means for the achievement of abundance and a fine social order, we need to unify our 
efforts, our resources, our skills and intentions.” (1963: p. 216). Unity therefore could be 
described as strength in the philosophy of consciences. This unity advocated by Nkrumah 
must be a strong bond to control the political, economic and social life of the Africans. 
Nkrumah maintains that;

In my view, therefore, a united Africa-that is, the political 
and economic unification of the African continent – should 
seek three objectives: firstly, we should have an overall 
economic planning on a continental basis …. Secondly, we 
should aim at the establishment of a unified military and 
defense strategy …. The third objective which we should 
have in Africa stems from the first two which I have just 
described. If we in Africa set up a unified economic 
planning organization and a unified military defense 

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strategy, it will be necessary for us to adopt a unified 
foreign policy and diplomacy to give political direction to 
our joint efforts for the protection and economic 
development of our continent. (1963: pp. 216-222).

Thus, Nkrumah believes that unity in our economy, security and foreign policies will lead 
to a developed Africa. According to him, “So long as we remain balkanized, regionally or 
territorially, we shall be at the mercy of colonialism and imperialism.” (1963: pp. 216-
222). The theory of uniting Africa into one on economic, military and political foreign 
policies, was tagged African socialism. Nkrumah wrote that;

From the ancestral lines of communalism, the passage of 
socialism, lies in reform, because the underlying 
principles are the same. But when this passage carries one 
through colonialism the reform is revolutionary since the 
passage from colonialism to genuine independence is an 
act of revolution (2021: p.1). 

It is a common knowledge that ancient Africa was communalistic in existence. Nkrumah 
advocates a passage into socialism can only come through a reform. For this reason, he 
supports the process of revolution, even when it demands some force. The truth is that 
many countries in Africa got independence through revolutions and demonstration. 
Nkrumah believes that for there to be a reform, there must be a revolution. By extension, 
this revolution remains a valid form of bringing reform, not only before the colonial lords, 
but even before bad leaderships. The philosophy of Nkrumah, therefore, is an ideology 
that supports forceful reforms, even when the leadership fails at the national level. 
Africans must therefore, rise up to the challenge, so that their leaders will understand that 
it is not enough to win elections and assume the places of power. There is a possibility of a 
revolution when the leaders fail in their duties and also refuse to act responsibly. African 
leaders must realize that the days in which they lead now demand accountability and 
responsibility. When there is failure, there will be consequences.

Critical Assessment of Nkrumah's Political Philosophy 
Unity is strength and Nkrumah was not wrong to have advocated for a united Africa. The 
fact is that uniting and maintaining a united front within and beyond Africa, will always 
form a stronger bond and yield a better result. This was what Kwame Nkrumah 
understood very well and advocated for as a tool for African political development. 
However, the extent of this unity he sought for needs more time to be achieved if it could 
ever be achieved in this present life. He advocated for unity in three fronts of the African 
existence, being economic, military and socio-political dimensions.  His philosophy of 
economic unity no doubt will be to form a united Africa and help Africa's industrial and 
economic powers. In fact, presently, the dream of having a common currency “Eco” in 
West Africa finds its root in Nkrumah's political philosophy. According to Mandisa Xuba, 
“The Eco is supposed to boost economic development in West African region and 
improve cross border trade”. (2021: p.1). This dream being pursued is one of the key 
postulations of Nkrumah in his zeal for African development. Secondly, his interest in a 
united military force is also necessary but not to the extent he postulates. The various 
African countries as long as they are independent cannot have a common military control. 

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If this is to happen, which country will be in charge of it? But unity of our military in 
fighting common foes is not out of place. The present-day experience in the hands of 
terrorists' groups in Africa exemplifies the need for unity in attacking a common enemy. 
The third perspective is the socio-political dimension, where he involved foreign policies. 
On this point, Nkrumah sought for a united front towards the rest of the world by Africans 
on policy-making. However, it seems clearly that Nkrumah tends to ignore the powers 
bequeathed on people and their sovereignty through political independence. Each 
country's policies are influenced by their needs and circumstances. Since the needs and 
circumstances of various countries are different, then their policies will differ as well. For 
the actualization of this socio-political unity, a bigger union with a competent authority 
must established first. But Nkrumah did not highlight the necessity of this higher union in 
his philosophy. Thus, Nkrumah's political theory lacks coherence. Henry Bretton also 
supports this position in his criticism on Nkrumaism. According to him;

Nkrumaism was a verbalization of the requirements of the 
personal political machine. Professional scribes and 
amateurs, along with the Ghanaian left, were set to the 
task to providing the coherence and internal consistency 
required to give a semblance of philosophy to the chaotic 
assemblage of ideas and fantasies borrowed from all parts 
of the world and from all periods of history, frequently out 
of context (1964: p.87).

The aspect of Nkrumah's personal interests in pursuing a united Africa presumably gets a 
backing of Ama Biney. According Biney, “From the beginning his personality dominated 
Ghana's external relations, because he felt that he had a specific mission for Africa which 

 
could be fully realized only under his control at the helm.” (2021: p. 3). Nkrumah 
therefore wanted to extend his sovereignty to the entirety of Africa and to achieve this, he 
pushed first for the unity of Africa. As at the time of this push for this unity tagged pan-
Africanism, Ghana's voice could be likened to Nkrumah's voice and Nkrumah's interest 
was almost one and the same as Ghana's interest especially before foreigners. Since 
Nkrumah was the central instrument in the pursuit of a united Africa, the achievement of 
this interest would made Ghana the capital of Africa and Nkrumah the general president 
of Africa.    As true as this might be, we must not deny the relevance of the philosophical 
ideas in Nkrumah's thoughts. Even philosophy itself is used for personal interest at times 
and till date has remained a discipline of individual arguments and theories.

Conclusion
Permit me to paraphrase a statement in the fourth chapter of Nkrumah's Consciencism 
which says that thought without practice is empty and action without thought is blind. 
(2021: p.10). Nkrumah reflected his political philosophy in line with the political 
challenges of Africa at the time of his reign in various positions in Ghana. From his 
exposure in United States of America and England, he realized that colonialism and 
imperialism would not have Africa in his desired state of existence. He pushed for the 
liberation of Ghana and Africa at large from political and economic manipulations in the 
hands of the colonial lords and the imperialists. He held conferences, traveled the length 
and breadth of Africa, postulated the unity of Africa as a way forward. However, no 

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human work is perfect. As such, he also received criticisms which should help in 
sharpening his philosophy for a United Africa. As such, contemporary Africa must adopt 
his philosophy to the extent that it can help Africa and jettison what is not necessary for the 
growth, progress and development of Africa. Africa must unite, but not exactly in the 
same sense of Nkrumaism. Africa can unite through a committed process of supporting 
one another through trade, sports, education, justifiable exchange of facilities, common 
pursuit of a peaceful and secured region. As such, this research condemns any form of 
violence among Africans irrespective of the cause of provocation and supports any form 
of supports that will bring about a greater Africa through a united front. Unity will be the 
strength of Africa's political development.

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