It states that African time has two dimensions:
a dynamic present (sasa) and an ever-increasing
past (zamani), meaning that history for the
African never moves forward, but ever backward.
The future dimension is strictly limited to the near
future, which in essence remains only a projection
or extension of the present. Time in the African
conception is not linear, but a cyclical motion that
is partly governed by the rhythms of nature. Even
when linearity seems to predominate certain modes
of African time (e.g., birth–initiation–marriage–
old age–death), it is only with the introduction of
the Judeo-Christian concept ofeschatologythat a
distant future emerges in African thinking.
Greek concepts chronos (“wristwatch time”
measured with precision) and kyros (event ori-
ented time) might loosely exemplify the
Western/African distinctions in relation to time. In
contrast to the Western (Judeo-Christian) concep-
tualization of time as a linear projectile headed
toward atelos(death and judgment), the African
concept of time maintains something of a spiral
that seems infinite, with death only as a doorway
to the parallel universe of the spirits and the living
dead. Always reaching to the past as its framework
of reference, African time connects mostly with the
present and hardly envisions a distant future.
Rather than relate to time as an abstract reality
that exists outside of human experience, the
African thinks of time as the product of human
activity. “You make time!” Reality is not merely a
product of time to which human experiences are
appended. Rather, the opposite is the case. Time
has to be formulated in relation to metaphysical
reality to which it is subsumed. For this reason,
time can only be articulated in relation to human
experience and environmental realities (e.g.,
sunrise–sunset, seasons [wet and dry], festivals,
and ceremonies). Instead of time being a dominant
construct that controls life, relationships are the
dominant criterion of human existence. So,
although old age is viewed as divine blessing, it is
only surpassed by how one spent life in relation to
others. Rather than seeing time as an essence to be
gained or lost, the African sees it as something to
be harnessed, a positive reflection of reality.
Andrew M.MbuviSeealsoAge Groups
Further Readings
Diagne, S. B., & Kimmerle, H. (Eds.). (1998).Temps et
Développement dans la Pensée de l’Afrique
Subsaharienne[Time and Development in Subsaharan
African Thought]. Amsterdam: Editions Rodopi B.V.
Gyekye, K. (1995).An Essay on African Philosophical
Thought:The Akan Conceptual Scheme.
Philadelphia: Temple University Press.
Mbiti, J. S. (1970).Philosophy and Religion in Africa.
New York: Anchor.
Mbiti, J. S. (1971).New Testament Eschatology in
African Background. Oxford, UK: Oxford University
Press.TIV
The Tiv are an important people who number
about 7 million in Nigeria and Cameroon. The
Tiv are divided into two patrilineal descent lines
from the original ancestor Tiv. This ancestor had
two sons, Chongo and Pusu. A Tiv person is either
a member of MbaChongo, descendants of
Chongo, or MbaPusu, descendants of Pusu. These
descent lines are further divided into several major
branches. These branches are often further
divided until one has the smallest unit of the lin-
eage called theipaven. One could be in anipaven,
but also a member of the kinship community
called thetar.
Like a few other ethnic groups in Africa, the
Tiv have no kings, chiefs, or councils. The idea of
leadership exists, but is based on age, personal
influence, and industry. The idea of clans, kin-
dreds, and family groups is a European classifica-
tion of the Tiv structure. They are governed by
those individuals who best represent the interests
of the family because of their age and wisdom.
The Almighty Creator among the Tiv is called
Aondo. This name refers to the Sky Deity who
created the entire universe. However, once Aondo
had created the Earth and the universe he left
humans to themselves. The Tiv must rely on their
ancestral spirits instead of Aondo for personal
matters. Although one does not pray to ancestors
or worship ancestors, one can make offerings to
them just to ensure that the world remains stable.
The Tiv used many musical instruments for spe-
cific religious and social purposes. For example, theTiv 665