AN ENCOUNTER WITH KWAMI AGBODZA

AN ENCOUNTER WITH KWAMI AGBODZA

(EXCERPTS)

Edited by T. Kodjo-Ababio Nubuor

LANG NUBUOR: You are not really tired and are enjoying the encounter. You must be really good at taking punches of the academic type. Ha, ha! I know your type is always afraid of bodily punches. Laugh it off.

KWAMI AGBODZA: I am fine and not tired or unrelaxed at all.  I am actually enjoying this as I have not had this kind of debate for a long time.  I can foretell what the outcome will be when you start punching me by which you mean my position. I am certain I shall defeat you when it comes to "Consciencism".  You will not last one round. Lang Nubuor, there are only two philosophies of "materialism" and "idealism" and Nkrumah proposes a third he called "philosophical consciencism" as a synthesis of idealism and materialism.

LANG NUBUOR: You know, when Nkrumah talks of philosophical consciencism he situates it within philosophical materialism. Look at page 84 where he says that "Philosophical consciencism, even though deeply rooted in materialism, is not necessarily atheistic". Throughout the book he combats idealism from the standpoint of materialism. This does not prevent him from being critical of some issues within the materialist school. And that does not position him outside materialism.

His criticism of idealism is so devastating that he gives it several disparaging epithets. Consciencism does not and cannot combine idealism and materialism into its definition. You know, within both idealism and materialism there are different strands contesting each other. The most powerful within materialism is Dialectical Materialism which is where Consciencism is situated and based.

 KWAMI AGBODZA: Lang Nubuor, FYI, I did not invent the tension around the use of the word "socialism" in Consciencism. It is there.  And what Nkrumah meant when he, not Marxists, said "socialism" is also there.  The accusation that Nkrumah was not a Marxist until he wrote "Class Struggle" is still with us. The contrary assertion by Pat Sloan that Nkrumah advanced Marxism beyond its common understanding among Idrix Cox and others at the time is also with us. 

The widespread argument that Nkrumah himself is not even a Marxist I have had the pleasure of engaging a leading activist on in London not too long ago.  The argument that "Consciencism" is an idealist piece of work contrary to the conclusion of chapter one of the same is still commonplace. The assertion by leading Nkrumaists to me that Nkrumah was confused when he wrote the illogical "Consciencism" is something I have concretely experienced. My being told in stronger terms than you have put it that the Left in Ghana will never accept Nkrumaism PERIOD is something, again, I have concretely experienced.  I therefore put your comments about me in historical and contemporary context.

LANG NUBUOR: Now, I see clearly what your position or rather verdict on Consciencism is. You do not have any sympathies for it. For you, it is "illogical", "idealist" and "confused". You reject it and attribute to it what it combats.

KWAMI AGBODZA: I am inclined to ignore your entire mail because it is rooted in a misunderstanding of my position. I wrote you of my experience.  I was telling you the attitude to consciencism in The Ghanaian Left. And yet you claim that is my attitude. This is false.
 

LANG NUBUOR: Fonye, You said with respect to those claims that 1."The assertion by leading Nkrumaists to me that Nkrumah was confused when he wrote the illogical "Consciencism" is something I have concretely experienced." Comment: What is the meaning of "I have concretely experienced"? I understand it as confirming "the assertion". It will be strange to say otherwise. The charge of illogicality is here actually coming from you: but the charge of being confused actually is only confirmed by you. Understand this. No other interpretation is earthly possible.  

2. " My being told in stronger terms than you have put it that the Left in Ghana will never accept Nkrumaism PERIOD is something, again, I have concretely experienced." Note: We make the same observation here. I believe you now understand why I think that those views are also yours - that is, you confirm them with your so-called concrete experiences. If it is not so then you must go back to secondary school to improve on your English Comprehension. Fo Kwami, I say your English so bad that you do not understand even what you Yourself say in the language. Again, I ask how can you understand a difficult text like Consciencism when you cannot exactly express yourself?!

KWAMI AGBODZA: Fo Lang Nubuor, It is all a matter of interpretation. (1) "The assertion by leading Nkrumaists to me that Nkrumah was confused when he wrote the illogical "Consciencism" is something I have concretely experienced." Comment: It means that the leading Nkrumaists asserted to me "that Nkrumah was confused when he wrote the illogical "Consciencism" ". They said it was illogical. Not me. I am saying that is the experience I had with The Ghana Left. It does not mean that I think it is illogical.

(2) "My being told in stronger terms than you have put it that the Left in Ghana will never accept Nkrumaism PERIOD is something, again, I have concretely experienced." Comment: This means that I was told that “the Left in Ghana will never accept Nkrumaism PERIOD". Again it is the Left said that. Not me.  I am saying that is the experience I had with The Ghana Left.

LANG NUBUOR: Kwami, I think you have a problem of exactly expressing yourself. You appear to be the only person that I have known in these decades who constantly pleads not being understood. Look at the labours you are going through in just asking a question in your exchanges with Guy. Please, be patient with yourself.

KWAMI AGBODZA: I do assert here and now Lang Nubuor that I have only met two people in all my life who have actually read "Consciencism" and mastered it and with whom I have had impressive discussions; I mean read it to master it. As you know, Nkrumah told us to master three books. It is one of them.  The other two are Africa Must Unite and Neocolonialism. Why Guy still thinks I have not mastered them, I do not know.

LANG NUBUOR: You see, when you create the impression that you cannot exactly express yourself you set people wondering whether you can understand an undoubtedly difficult text like Consciencism. Your outpouring in your article on Consciencism is a case in point. It is so bad in its understanding of the text that I wondered whether you were commenting on some other book…I concede that it is scarce to meet many of our compatriots who at least appear to have read and understood Consciencism. Unfortunately, I have decided not to send a copy of my ongoing draft of the Manual to you.

Else, you would have seen the historical origins of the problem. I am sure you have met many who have told you that they tried to read it but had to stop because it was too difficult for them. To aid continued reading once one starts it and achieving one's own understanding of it are the inspiration for the Manual. Some friends who have had the opportunity of critically reading it have not only found it readable and useful but also "a must finish". I am encouraged by their constructive criticisms to upgrade the simplicity and mass accessibility of the text for a further widespread understanding of Consciencism.

KWAMI AGBODZA: (Complains to Explo Nani-Kofi and copies to Lang Nubuor): People always question us Ewes about Nyebroism and fail to grasp why we Ewes will at the end of the day call the other Nyebro. I am writing you Fo Nani because you introduced (Lang Nubuor) to me and to tell you at the same time to be very careful, which I know you already are, with the people you are associating with while working on the grassroots. This Lang Nubuor is very rude and very, very, disrespectful; but I took no offence at his misdirected comments...

(T)his guy has never engaged me on anything whatsoever; what is more I have never read a single paper from this guy on anything remotely pertaining to the contents of Consciencism.  Indeed, he has never out of just courtesy bothered to contact me out of any reservations he may have. I do not even know if he has ever read "Consciencism" or read it to master it as Nkrumah said we should. And yet he writes uncomplimentary things about me which I have told him I have put into historical and contemporary context. So Fo Kofi, I ask you who is he and how did you know him?

LANG NUBUOR: (Explo is silent but Lang Nubuor responds): Fo Kwami, This is not a 'nyebro' issue. And for your information, by cultural acquisition I am an associate Ewe. And I'm very proud to declare as such. Your very low level of national consciousness sinks you to the depths of trying to subvert the debate and divert it into a tribal issue. Explo and I have been in the trenches together for over thirty years. It is you that I have to warn Explo about, not vice versa. The issue really has to do with your dishonest handling of the legacy of Osagyefo Dr. Kwame Nkrumah. You haven't seen anything yet! Check from those whom we had to deal with in the 1970s.You say you do not know me, huh? I will chase you wherever you go to.

For your information, I am a Marxist philosopher-historian with the Consciencist orientation. I am committed to Pan-Africanism and Scientific Socialism. I was the General Secretary of the People's Revolutionary League of Ghana in the 1970s and early 1980s. I hunt for people like you and when I get them I don't spare them, intellectually speaking. Either you stop inflicting your ignorance and arrogance on the African youth or perpetually find me on your reactionary tails.

The issue of the moment is the spiritual rehabilitation of the soul of Osagyefo Dr. Kwame Nkrumah through the exposition of his ideas and ideals after his physical rehabilitation by Kojo T and others. It is a relentless warfare in which we are fighting for the soul of our nation, Africa. It is not a mere academic exercise for the heartless. Whoever tries to create a wedge in our midst is expeditiously descended on. This spiritual warfare is escalating. Sit there and deceive yourself that it is a 'nyebro' issue while picking the crumbs from under the neo-colonial dining table.

KWAMI AGBODZA: Fo Lang Nubuor. Let us get one thing clear.  When I speak to my fellow Ewes it is "a Nyebro issue". I have no apology there to make. And if it is not the issue, then leave it out even though you may refer to me as "Fo"… Already I can see you have an identity problem and unable to just define who you are as an Nkrumaist… You say of yourself: "I am a Marxist philosopher-historian with the Consciencist orientation. I am committed to Pan-Africanism and Scientific Socialism." Lang Nubuor you have an identity problem.

The quote above is meaningless in "Consciencism". There is no such thing as Marxism with a Consciencist orientation that is separate from Pan Africanism that is separate from Scientific Socialism.* An Nkrumaist, at least, as Nkrumah himself defines Nkrumaism, just says, if you are one, ‘I am an Nkrumaist’.  Marxism is already subsumed in Consciencism, as is Pan Africanism as is Scientific Socialism. You should know that if you intend to write a Manual for Consciencism.

LANG NUBUOR: Well, I have no identity problem. You see, if you are really acquainted with Marxism you will see that Consciencism is a particular application of Marxism in Africa. To claim to be a Marxist with a consciencist orientation is just to say that I am a Consciencist. And if you understand that Consciencism is the philosophy of Nkrumaism then my Nkrumaist status must not be in doubt. Kwami, there is a lot that you need to know. You now make me laugh a lot tonight…

Well, I had promised sending to you a copy of an ongoing draft of what I call 'Manual for the Study of Consciencism' for a critical input. It is actually not worth it. I am afraid but I had to rescind that decision when I read your failed attempt to revise Consciencism.  I would now prefer that if by grace I finish the Manual and have it published you can then offer a public criticism of it. We can then engage from there…The Manual can help in all this but I won't give it to you.

KWAMI AGBODZA: I fail to see why you would not want me to give you my criticisms of the Manual before it comes out but would like a public criticism? Why do you think I would like to do that? Why should I? What makes you think I take your profession of Consciencism any more seriously than you take mine? … (I)f you want to publish a manual for people to understand "Consciencism", surely that is a good thing. Why say all those uncomplimentary things about me?...

LANG NUBUOR: (Silent on the issue.) 

KWAMI AGBODZA: (He complains again to others and copies to Lang Nubuor): Fo Kofi and Fo Mawuli, I have done some digging around and found the article below (Kwame Nkrumah Saved Ghana from Religious Confusion) authored by Lang Nubuor. It is in response to articles in the Daily Graphic by Ahuman Ocansey. I only occasionally read religious articles on the web.  Normally I do not. Ordinarily, for all kinds of reasons, I would not have read an article on Kwame Nkrumah saving Ghana from religious confusion.  Frankly, the topic does not interest me. But as it is written by Lang Nubuor who has said so many uncomplimentary things about me, I decided to read it. It is an interesting read.  It contains the odd quote here and there that I have read elsewhere.

The article has the correct central thrust. Some details are contentious. He even invokes Kofi Batsa in it and makes reference to The Philosophy Club and Nkrumah's powers.  He puts forward a key concept of "Integration" throughout the article at one point asserting "Yes, thanks to the integrationist philosophy of Consciencism that informed the ideology."  And yet no where in "Consciencism" does Nkrumah say that an integrationist philosophy informs the ideology of consciencism.  But this is what Lang Nubuor is saying. Clearly he is interpreting Nkrumah.  This is all the more surprising especially as he invokes Kofi Batsa who co-authored "Essentials of Nkrumaism".

What struck me however more than anything is this comment by Lang Nubuor: "Consciencism is certainly a difficult book to read with the grand author's assumption that the reader is already in grasp with certain formal principles of Philosophy and Logic. Many read the first few pages and give up. The disturbing issue here is that having given up reading the entire book some of such readers pronounce themselves qualified to pass judgements on it — basing themselves on the pseudo-interpretations of distortionists like the one we have at hand."

It struck me because I know one or two people who fit this bill.  But they do not pass judgements on the book. They simply ignore it. They quote from all of Nkrumah's books but never the key book "Consciencism". What I do not know is the extent to which this section applies to Lang Nubuor himself. What I certainly know is that it cannot refer to me because not only have I read the whole book over and over again, but in the beginning read it for seven months at a stretch in order to master it. And it was the only book I read in the entire seven months. The purpose was to master it.

The other thing that struck me, but with less intensity, is that his interpretation recalls that of a leading Nkrumaist in Ghana who provided a wholly religious interpretation to the mention of Christians, Moslems and Traditional Africa in Consciencism. I shall not be surprised; I am not saying it is, if this is the motivation - a religious interpretation - that informs his rebuttal of Ahuman Ocansey. He says, referring to Nkrumah, "Hence he concludes ideologically that we need to build a culture that integrates or harmonises our experiences of Christianity, Islam and African Tradition.  These are religious cultures. Guided by this ideological stance Kwame Nkrumah pursued a cultural environment that integrated or harmonised these cultures." But are they just religious cultures? Clearly not!

Nkrumah does not assume these are religious cultures on the basis of which we ought to pursue an integrated or harmonised religious culture of three religious cultures.  Islam enslaved us and so did Christianity and so did Traditional Africa. These are not just religious cultures; they are also economic cultures, military cultures etc. Limiting the question of Christianity, Islam and Traditional Africa in "Consciencism" to religion and religious cultures has not ceased to astound me. But my point is that I saw this among the Ghanaian Left who dismissed "Consciencism" with ease.  The argument that "Consciencism" is an idealist work is not far from this assertion.

Instead of engaging me on this and many other issues, all I get is uncomplimentary comments.  And yet you Fo Nani gave him my contact. I am writing this to tell you that I have just discovered a piece by Lang Nubuor which I would normally not have read because of the title but which I have read and I am not in the least impressed although its central thrust is correct.  If Lang Nubuor wants to engage with the synthesis of "capitalism" and "socialism" that I have raised then he must master "Consciencism" so we can discuss it intelligently, dispassionately and intellectually to advance social praxis. WHY DOES HE THINK WHAT HE CALLS "INTEGRATION" ONLY APPLIES TO RELIGION AND NOT TO ECONOMICS  OR THE BASIS OF SOCIETY OR THE SUPERSTRUCTURE? Why is Lang Nubuor only limiting it to religion and religious culture? To preserve some Marxist purity? 

LANG NUBUOR:  I'm sorry but you lack a proper grasp of the English language. You see, when I talk about Consciencism as an integrationist philosophy I can never mean that there is some bonafide philosophy called "integrationist philosophy" inside the philosophy of Consciencism but that Consciencism is itself integrationist. If you are not aware of Consciencism's effort to integrate what it calls the three strands of African society, that is, the Euro-Christian, Islamic and Traditional then I don't know from which book you read your Consciencism. You see, this is why I said that reading your piece on Consciencism I wondered which book you were actually commenting on…I appreciate your constant plea of humility but let it manifest in an originality of understanding texts yourself. That is what a real Professor does. Only comical Professors do otherwise.

All this should be clear to you if you actually read the book itself and not relied on commentators which is what I suspect you have done… Fo Kwami, I agree with you that it is not entirely a religious issue involved. The article was a reaction to an accusation that Nkrumah was an atheist. The thrust was therefore on the religious issue. And only 1,500 words were allowed by the Daily Graphic. I am glad that you are digging. I am, however, surprised that you found the central thrust correct but remained unimpressed. You must be a very wonderful person. My surprise is that you found something correct about it. You see, I don't see how you can ever see anything correct about whatever I say because we are several poles apart.  Fo Kwamiiii!

KWAMI AGBODZA: I read Consciencism itself and not commentaries. My knowledge is from the book itself which I have mastered. I shall definitely floor you when it comes to Consciencism in the first round. I am not asking you for your Manual. But do send me a signed copy when it is out.

LANG NUBUOR:  I'll send a signed copy to you as you requested after publication. I intend completing it by the end of March, God willing. So, are you still sure you can floor me in the first round? Ha! ha! ha!... Your appeal to others who have turned their back on you reminds me of a similar situation when I had to take Professor Kwami Karikari on in 1981. When I criticised him in a rejoinder to his report in the Legon Observer on a rally that Rawlings had addressed in Kofridua, instead of responding to the editor's request on him to write a counter-rejoinder he went about complaining to others about what I had written for publication. Finally, Tsatsu Tsikata and Rawlings were asked to intervene.

Although Rawlings sent for me he did not raise the issue at all; having been rather reported to me to have expressed his admiration for my piece. As for Tsatsu, his confrontational pose rather put me off and made me more resolved that the rejoinder be published and it was published. Fo Kwami, you are doing something similar. That is why I honestly feel real pity for you. But I can assure you that once you stop your unfounded attacks on Nkrumah you will find me a very pleasant person. I believe that you could be innocent of what you are carrying about. Cheer up, we can be friends. It just happens that those of us with our heads deep in Marxist polemics do not have respectful words for those we honestly see to be strong headedly distorting facts.

KWAMI AGBODZA: I do not personally care if we are friends or not. I did not take offence because I am aware of such Marxist polemics. Finally, I have noted your comment on my English. In my humble opinion, it is worth considering and I am thankful to you for pointing this out.

LANG NUBUOR: Nyebro, Efonye, Mi a dogo. Good night. Sound sleep.

KWAMI AGBODZA: Good night too.

*Editorial Comment: Self-acclaimed Professor of Consciencism, Kwami Agbodza, does not differentiate between Marxism, Pan-Africanism and Scientific Socialism when he says that they are subsumed in Consciencism. As the foundation principle upon which Consciencism is built, Marxism enjoys a status of permanence with Consciencism. It stands and falls with it. Not so with Pan-Africanism and Scientific Socialism which are programmes generated by the principle.

In his comment on the quote from Mazzini, Kwame Nkrumah explains the relation between a principle and a programme. They do not share a common status. Whereas principle cannot be compromised, a programme is subject to change. Nkrumah again explains that the transition from socialism to communism does not involve a change of principle but a change of programme. Any change of principle precipitates a revolution which, by the Consciencist definition, does not occur in the transition from socialism to communism. ‘Professor’ Agbodza appears innocent of this vital distinction which Nkrumah also stresses in chapter 4.