The Deep Structure of Culture: Relevance of Traditional African Culture in Contemporary Life

Author(s): Linda James Myers

Source: Journal of Black Studies, Vol. 18, No. 1 (Sep., 1987), pp. 72-85
Published by: Sage Publications, Inc.
Stable URL: http://www.jstor.org/stable/2784611
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THE DEEP STRUCTURE

OF CULTURE
Relevanceof TraditionalAfrican
Culturein Contemporary
Life
LINDA JAMESMYERS
OhioStateUniversity

Culturedefinedas thetotalwayoflifeofa people,is somewhat

As longas therearepeopletheywillhave a way
indestructible.
oflife.Culturedetermines
qualityoflifein largemeasure.The
importanceof culturalidentityto people of Africandescent
has been emphasizedrepeatedly(Asante, 1983; Cruse, 1967;
Karenga,1983).
Part of what is beingrespondedto is what Nobles (1976)
ofblackpeoplein a
describesas the"conceptualincarceration"
culture.
hegemonousEuropean-American-oriented
Thenatural
torelateto
consciousness
ofblackpeopleisforced
a reality
defined
Thatis contemporary
bywhiteconsciousness.

blackpeoplein theUnitedStateslivein a psycho-socialreality

consistent[with]and supportiveof whitementalfunctioning.

is tantamount
Sucha situation
toblackpeoplelivingin[what
forblackpeoplemustbe] whiteinsanity.

It has been said thatwe mustbecome "culturalscientists,"

learnthetruenatureofourAfricanculturalheritageso thatwe
AUTHOR'S NOTE: Thisarticlewas acceptedforpublicationinApril1984.
JOURNAL OF BLACK STUDIES, Vol. 18 No. 1, September198772-85
o 1987Sage Publications,Inc.

72

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Myers/ DEEP STRUCTUREOF CULTURE

73

mightmaximizeits benefitsin contemporary

times(Asante,
1983).Ifwe assumea singlegenepool, acceptthemostcurrent
archaeologicaland anthropologicalevidence,and followwhat
has been shownto be trueofdominantgenesforcolor versus
recessive,all people can be said to be of Africandescent
dependingon how far back theywish to go in tracingtheir
We oweitto ourselvesto understand
thenatureofthe
ancestry.
conceptualsystemthatyieldedthefirstculturefromwhichall
otherconceptualsystems
and cultureevolved(Ben-Jochannon,
1971; Diop, 1974; Van Sertima,1983). If our premisesare
indeedtrue,havingclearlyidentified
thenatureofthisancient
systemof thought,we should be able to distinguishthe
transmittal
ofitselementsto all late cultures.This articlewill
thedeep structure
of the Africanculturalheritagein
identify
termsofconceptualsystems,
discussmethodsforreclaiming
it,
and theconsequencesofnonreclamation.
In thisinstance,our
discoursewillbe restricted
to comparingand contrastingthe
ancientAfricanand modernEuro-Americanculturalworldviewsas thepolar referents
of theculturalcontinuum.

THE DEEP STRUCTURE

OF CULTURE

Culturehas beendefinedas thetotalwayoflifeofa people.

A people'swayoflifemaybe examinedat thelevelofsensory
observation
orsurfacestructures,
whicharesubjectto relatively
rapidchange,constrained
bytimeand space,and nongenerative
in nature. Or another level of analysis may be the deep
structure,
whichis archetypal,
notboundto thespecificgroup,
and generativein nature. At the deep level of structural
analysisevidenceof a certainset of rulesor systemis sought
thataffordsdiagnosisofthefeaturesofempiricalphenomena
(Hammel, 1972).
Nobles (1980) identifies
thedeep structure
ofcultureas the
philosophicalassumptions
(e.g.,ontology,epistemology,
axiology, cosmology)underpinning
and reflectedin the culture's
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74

JOURNALOF BLACK STUDIES / SEPTEMBER 1987

worldview,
ethos,andideology.Theoutwardphysicalmanifesta(i.e.,specificlanguages,specific
tionsofcultureand itsartifacts
knowledgeof tribalorigins,customs,and rituals,African
socioeconomic organization,and so on) are amenable to
change and/ordestruction.However,the worldviewyielded
by a particularset of philosophical assumptionscan be
preservedin the conceptualsystemthose assumptionsstrucculture,what
ture. In termsof African/African-American
perseveredand developed werethe essentialqualitiesof the
rather
Africanworldview,
a viewconcernedwithmetaphysical
than purelyphysicalinterrelationships,
such as thatbetween
musicand poetry,religiousfunctionsand practice,man and
nature(Walton,1972).
Othershave detailedthe existenceof a traditionalAfrican
worldview,and certainculturalethos seem continuallyto
predominate(Asante, 1980; Balander and Maquet, 1974;
Busia, 1963; Diop, 1978; Forde, 1954; Gerhart,1978,Levine,
1977; Mbiti, 1970; Nobels, 1972; Parrinder,1954; Sowande,
1974; Thompson,1974;Williams,1976;Zahan, 1979). Dixon
(1976) and Nichols (1976) have been particularlyclear in
thephilosophicalassumptionsof
delineatingand articulating
theworldview.Ontologically,thenatureof realityis believed
extrasenandmaterial(spiritual/
tobe at oncespiritual
material,
soryas can be knownthroughthefivesense). Self-knowledge
becomesthebasisofall knowledgeinAfrocentric
epistemology
and one knowsthroughsymbolicimageryand rhythm.In
termsof axiology,highestvalue is placed on interpersonal
relationshipsamong people. Diunital (union of opposites)
logicdominatesthisworldviewand theprocessis ntuology(all
setsare interrelated
throughhumanand spiritualnetworks).

THE AFROCENTRIC CONCEPTUAL SYSTEM

Adherenceto a cohesiveset of philosophicalassumptions,

such as the one just described,createsa conceptualsystem,a
patternof beliefsand values thatdefinea way of lifeand the

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Myers/ DEEP STRUCTUREOF CULTURE

75

worldin whichpeople act,judge, decide,and solve problems

the
(Albert,1970). It is thisconceptualsystemthatstructures
to be reflected
worldviewat thelevelofculturaldeep structure
in surface structureacross time/space. For example, in
analysisof the sacred and seculardynamicsof the AfricanAmericancommunicationsystem,Daniel and Smitherman
thetraditionalAfricanworldviewas significant
(1976) identify
for understandingpatternsof black communicationin the
UnitedStates,and thecall responsepatternas exemplaryofa
culturaldifference.
"deep structure"
We can thereforespeak reliablyin termsof a European
conceptual(definitional)systemas wellas an Africanconcepfromthe otherin
different
tual system,each beingdistinctly
terms of basic survivalthrustand fundamentalcharacter
(Baldwin,1980).DescribingpeopleofAfricandescent,Asanta
(1980) acknowledgesthattheyare a peoplewho appreciatethe
between
continuumof spiritand matter,not distinguishing
oftraditional
them.Frye(1978) discusses,as thefirstconstruct
Africanphilosophicalthought,the notion that thereis an
"energy"thatis thesource,sustainer,and essence
all-pervasive
of all phenomenon.In contrast,the Westernworldviewis
fragmented
withits separationof spiritand matter(Capra,
1975). Ratherthanemphasizethedynamicunityof all things,
ofthephenomenal
sucha systemfocuseson thesegmentation
world(e.g.,separatingmindand body,personsagainstnature,
selfand other,and so on). Onlywithinthelastquartercentury
materialparadigm
do we findan awarenessof thisspiritual/
gaininggroundinWesternscience(Capra, 1975,1982;Gelwick,
1977;Jantsch,1979; Pelletier,1978). However,knowledgeof
the implicationsof the paradigmshift,fordailyfunctioning
stillseemsto elude Westernculture.
The concept of self will be used to illustratehow the
Afrocentric
systemfunctions.In orderto make these ideas
more fullycomprehensiblewithina Eurocentricframe of
letus firstentertain
thenatureofspirit,and matter,
reference,
of spirit.Spiritis definedas thatpervasive
themanifestations
essence that is known in an extrasensoryfashion(i.e., the

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76

JOURNALOF BLACK STUDIES / SEPTEMBER 1987

fastestmovingenergy,consciousness,God). Thinkin termsof

of
breakingdown matter(the most outwardmanifestation
has aided in thisendeavor,withitsperiodic
spirit).Chemistry
all of thechemicalelementsknownand
table we can identify
Subtheiratomic(proton,neutron,electron)configurations.
atomicphysicsthenallows us to penetratethenucleusof the
atom and discovera particleworldin whichall particlesof a
given kind are completelyidentical. The constituentsof
interacting
Strongly
particlesaremoreelusiveobservationally.
particles(hadrons)are believedto be composedofelementary
entitiescalled quarks. Our technologydoes not allow us to
"see" quarksormeasurethem.In modernphysics,thequestion
ofconsciousnesshas ariseninconnectionwiththeobservation
of thesesubatomicphenomena.Quantumtheoryhas made it
clearthatthesephenomenacan be understoodonlyas linksina
chainofprocesses,theend ofwhichliesintheconsciousnessof
the human observer(Wigner 1970). Subsequently,we have
simultaneouslevelsofexistencerangingfromthemostinward,
energy,consciousness,to its most
pervasive,fastest-moving
form,matter.
outwardcrystallized
In ordinarylifein Americanculturewe arenotalwaysaware
of the unityof all things,but dividethe worldinto separate
objects and events. Westerncultureassumes this division
usefuland necessaryto cope withtheeverydayenvironment;
however,it is not a fundamentalfeatureof reality.It is an
and categorizing
abstractiondevised by our discriminating
intellectualorientation(Capra, 1975).In contrast,theAfrican
mindfunctionsholistically,emphasizingthe interrelatedness
of all things.
and interdependence
Africansof traditionalcultureapprehendeda senseof self
extendedintimeto includeall oftheancestors,theyetunborn,
(Nobles, 1976;Zahan,
all ofnature,and theentirecommunity
at
the
levelofpermeating
themselves
Thus
identified
they
1979).
(i.e., as
essence ratherthan specificoutward manifestation
consciousnessor spirit,ratherthan individualizedmaterial
form).Accordingto Zahan (1979),fromthispointofviewthe
individualdoes notconstitutea closedsystemin oppositionto

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Myers/ DEEP STRUCTUREOF CULTURE

77

the outside world in order to bettersecure her or his own

substance and limitations.On the contrary,the individual
enters into the surroundingenvironment,which in turn
perpetuatesheror him.
theidea ofholonomy,the
selfinthiswayreflects
Identifying
whole being contained in each of its parts, which is so
characteristicof nature (Bohm, 1980; Chew, 1964; Capra,
1982). The Africanis at once seeingherselfor himselfas one
a uniquepart
withInfiniteConsciousnessand yetindividually,
Zahan (1979) speaksofthe
ofthatconsciousnessmanifesting.
verywidespread,ifnotuniversal,beliefamongAfricansin the
at certain
abilityoftheindividualto "double"herselforhimself
the
momentsin heror his life.Withinthisframeofreference,
extended self,InfiniteConsciousness,possesses a point of
fission that assures man or woman an infiniterange of
possibilities.
the human
The Africanextendedselfis God manifesting,
consciousnessthrough
beingis one withGod havingstructured
conceptual systemsto be divine or supremelygood. It is
importantto note,however,thatwithinthisworldviewone is
not automaticallygiventhe statusof humanbeing,nor does
makeone an ancestor.Bothstatusesare
"dying"automatically
accordedon thebasis of one eitherevidencingthepotentialto
manifestgood consciousness(correctawarenessaccordingto
the structureof the conceptualsystem)or in the case of the
ancestor, having realized good consciousness in individual/groupexperience(self-actualized).
The Africanconceptualsystemwithits spiritual/
material
ontologyand subsequentnotionof extendedselfassumes a
universe(Jantsch,1980).The processofntuolself-organizing
ogy, all sets are interrelatedthroughhuman and spiritual
networks,assures that highestvalue must be placed on
relationships
betweenindividuals.Zahan (1979)
interpersonal
notes that things and beings are not an obstacle to the
signifiers
and indices
knowledgeofGod, rathertheyconstitute
that reveal divine being (i.e., one knows throughsymbolic
imageryand rhythmin the expressionof self-knowledge).

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78

JOURNALOF BLACK STUDIES / SEPTEMBER 1987

Establishingthe validityand reliabilityof the conceptual

systemis not the objectiveof this articleper se (see Myers,
1984),but thecurrentparadigmshiftof Westernscience,and
Eastern philosophies(Buddhism, Hinduism,and Taoism),
endorsetheacceptanceofsuchan holisticworldview.It isfrom
the deep structureof traditionalAfricanculturethatwe can
learnhow to applythe heightof thisknowledgeto everyday
experience.

RECLAIMING THE
AFROCENTRIC WORLDVIEW

Our purpose in supportingthe resurgenceof the deep

structuresof Africancultureis not for the replicationof
ancient surfacestructureculturein moderntimes. Even if
and likely,unbeneficial.
possible,thatwould be unnecessary,
For example,ancientEgyptianstaughta deificationprocess
wherebyman or woman could achieveeverlastingpeace and
happiness,calledtheEgyptianMysterySystem(James,1954).
We do not,however,needto go throughtheformand ritualof
theMysterySystemitselfto benefitfromitsteachings.Indeed
the conceptualsystemthat we would be seekingto achieve
would precludethat,because its basic premiseis to allow the
outwardformto changefreelywhilefocusingon its source,
inwardspiritthatis unchanging.Once thatis accomplishedwe
will have ensuredthatoutwardmateriality
will"take shape"
consistentwithunderlying
spiritin a mannerfarsuperiorto
anythinga segmentedconceptualsystemcould fathom.
Givenan Afrocentric
conceptualsystem,lifeis meantto be
carefree(freeofworry,anxiety,fear,guilt,frustration,
anger,
and so on). The way thesystemis structured
hostility,
we are
one withthe source of all thingsgood, and, as such,infinite
beings. To the extent,however,we entertainthe dominant
Eurocentricconceptualsystem,at best,aspectsof thattruth
in ourexperience.The choiceofconceptual
willbe fragmented
systemsis ours; and at all timeswe can knowthatthelaw of

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Myers/ DEEP STRUCTUREOF CULTURE

79

mindis workingso thatwhateverwe arebelievingis,is forus at

themomentofbelief.Power is theabilityto definereality.
Asante(1980) speaksoffivelevelsofawarenessin oursouls.
The fifthlevel, Afrocentricity,
occurs "when the person
in
becomestotallychangedto a consciouslevelofinvolvement
thestruggleforhis or herown mindliberation."This levelof
awarenessis ofcourserequisiteforadoptionand maintenance
oftheAfrocentric
conceptualsystem.The consciousnessofthe
person is totallychanged and empoweredwhen he or she
establishestheconceptualsystemof theAfricanculturedeep
I willnow briefly
structure.
discussthreeapproachesthatwill
facilitatethereclamationprocess.

METHODS OF RECLAMATION
Young and Hardiman (1983) argue that the Afrocentric
perspectivecan be taughtin an academic settingand have
deviseda curricularapproachconsistingoffivephasesforthe
I believetheirapproachis applicableto
teachingofliterature.
all disciplines.The firstphasetheyidentify
is reclamation.This
phase entailsthedocumentationofevidenceverifying
thetrue
Africanhistoricalrecord.Phase twois emotionaland intellecinwhichstudents
tualidentification
conducttheirowninvestigations, raising questions and answeringthem in terms of
researchof personalrelevance.Phase threeis demystification
in which emphasis is placed on definingand clarifying
structuralelements,form,content,and otherdevices of the
studentsfocus on
discipline.In phase four,understanding,
and reflecting
integrating,
what
synthesizing,
internalizing,
theyhave learnedthroughanalysisofwesternorthodoxwork.
The last phase, mastery,requiresthat studentsdemonstrate
theirunderstanding
in a product
by applyingtheinformation
oftheirowncreationforfuturegenerationsofhumankindand
therebytakingtheirplace in theAfricanlegacycontinuum.
Having analyzed the psychologyof black expressiveness,
Pasteurand Toldson (1982) providethefollowingsuggestions

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80

JOURNAL OF BLACK STUDIES

/ SEPTEMBER 1987

forrealizingand maintaining
theAfrocentric
identity
ofbeing
one with nature,a prerequisiteto healthyliving:cultivate
relationshipswith elementsin the natural world; access
knowledgeofholisticmedicine;resistformalizing
andstandardizingexistence;guard againstrepetitiveroutinesof the same
old thingthe same way; do some thingswhen you feellike
doingthemand negotiateforfreedomfromtimecompulsion;
be as frank,honest,and to the point as possible; move as
naturally,relaxed,and rhythmically
as possible;love lifeand
In termsofgeneralorientation,
self,wishingto see selfmultiply.
theyadviseaskingthequestion,"It is natural?"
I have deviseda psychotherapeutic
approach called Belief
SystemsAnalysis(Myers, 1981) forthose who seek optimal
to working
well-beingand wishto makea seriouscommitment
at changingconceptualsystems.Rooted in the Afrocentric
conceptualsystemsitself,it cannot be called a preferential
orcognitivebehavioraltherapywithcomplete
rational-emotive
accuracy,althoughthe elementsare there.The client'sparticularworldviewor beliefsystemis juxtaposed againstthe
Afrocentric
One systemis identified
systemwe haveidentified.
and selectedas preferablebased upon the consequencesit
holdsforthebeliever.Dependingon thechoicesmade,reality
thentakesplace in termsof perceptions,cognirestructuring
emotional
tions,
responses,and behavior.
Because basic universaltruthshave been identifiedin the
Afrocentric
conceptualsystem,we can findaspects of these
do notbe
sametruthsina widevarietyofplaces.Consequently,
surprisedto find them in Christianity,Islam, Buddhism,
Hinduism,Taoism,HumanPotentialMovementsintheWest,
and so on. Each path taken seemsto lead us back to Africa
whenexhaustiveresearchis done.

CONSEQUENCES OF NONRECLAMATION

thedeep structure
of
The consequencesof not recapturing
ourculturalheritageareclear,whenone considerstheoptions.

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Myers/ DEEP STRUCTUREOF CULTURE

81

Adheringto the Eurocentricconceptual system,with its

means destruction,
materialontologyas primary,inherently
because by definitionmaterialityis finiteand limited. A
consciousnessrootedin sucha worldviewwillterminateitself
(i.e., believewithfullexpectationitis goingto die). We can see
the long- and short-term
consequencesof Eurocentricfunceffectsare an ecologythrownout of
tioning.Threelong-term
balance (acid rain,soil erosion,climateshifts,thegreenhouse
effect),a world on the brinkof nuclear destruction,and a
bankrupteconomybased on totallyimbalancedutilizationof
resources.We likelyexperiencethe short-term
consequences
verypersonally;theyare stress,anxiety,insecurity,
jealously,
fear,hatred,anger,hostility,
familiestornapart,seekingpeace
and findingnone.
Notedblackpsychologist
Naim Akbar(1981) describesfour
based
categoriesofmentaldisorderamongAfrican-Americans
from our
upon the consequencesof being disenfranchised
culturaldeep structure
in a falsesenseofself.The
and manifest
firstcategoryhe identifies
as an alien-selfdisorder.This group
of individualssee themselvesas materialand evaluate their
worthby theprevalenceof materialaccoutrements.Assimilatinginto Euro-Americansocietyand denyingthosefactors
thathave affectedus historicallyand continueto shape us in
contemporary
societyhas succeededin alienatingthesepeople
fromtheirveryselves.Affectation
bestdescribesthedemeanor
of persons with this disorder and sexual problems and
are common.
perversions
The nextcategoryof disorderis theantiself,whichadds to
the alien-selfovertand coverthostilitytowardthe group of
one's originand by implicationtowardoneself.Accordingto
Akbar, individualswith this disorder are motivatedby a
personal self-interest,
using the approval of the dominant
whitegroupas themaininfluenceon theirbehavior.Theyare
likelymodels of mentalhealth,accordingthe standardsof
"democraticsanity"in this society.The apex of theirselfrejectionmaysometimesbe seen in the choice of a marriage
partnerfrom the dominant inferiorizinggroup. Fleeting

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82

JOURNALOF BLACK STUDIES / SEPTEMBER 1987

inmembersofthisgroup,
glimpsesoftheirisolationintensifies,
bythewhitedominantgroup
theireffort
towardacceptability
and theybecomeevenmoreaggressivetowardtheirgroupof
susceporigin.People withantiselfdisordersare particularly
tible to manipulationby the dominantgroup to aid in the
suppressionand controlof progressin theAfrican-American
community.
The last categoryI will discusshereis the self-destructive
disorder;people in thisgroup are the mostdirectvictimsof
oppression.Akbar statesthatthesedisordersrepresentselfdefeatingattemptsto survivein a societythatsystematically
fornaturalhumangrowth.Members
frustrates
normalefforts
of this categoryhave usually found the doors to legitimate
survivallocked and out of the urgencyforsurvivalselected
andsociallydestructive
meansto alleviateimmediate
personally
wants.Includedin thiscategorywould be pimps,prostitutes,
substanceabusers,and psychotics.

CONCLUSION
The issuesraisedin thisarticleregardingtheadoptionof a
conceptualsystemrootedintheAfricanculturaldeepstructure
are empiricallyverifiableand warrantfurtherinvestigation.
comesas a mosthighlyrecommended
methodAutobiography
ology, simplybecause it is so purelyconsistentwith the
as thebasis of all
Afrocentric
epistemologyofself-knowledge
might
knowledge.An openand honestencounterwithyourself
whendealing
be a firststepincriticalexamination,particularly
withthedeepestlevelsofanalysis.Whatareyouassumingto be
true?And havingassumedit,howis itshapingyourexperience
rightnow? How has it influencedyour past? What better
informedchoicesmightyou wantto make in thefuture?
The adoptionofan Afrocentric
conceptualsystemprompts
us to reevaluateeveryaspectof our being,we beginto see an
old worldin a newway.As we beginourexploration,we might
tofolklore.Messagesthatfolk
wantto payparticularattention

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Myers/ DEEP STRUCTUREOF CULTURE

83

are communicating
in ordinary
day-to-day
situationsmay
certainly
proveas valuablea sourceof knowledge
as much
publishedinformation.
For example,theenthnocentric
historiesdominant
whiteculturehad produced(Preiswerk
and
toreinforce
Perrot,1978)serveprimarily
thestatusquo rather
thanenlighten,
as is thecasewithmuchso-calledscholarship.
Ratherthanelaborateon theseissuesfurther,
itto say
suffice
no areaofinterest
thatwecanafford
to be creative,
shouldbe
Theconsequences
leftuntouched.
fornotliberating
ourminds
willbe oursto pay.
Ifyoucan controla person'sthinking,
youdo nothaveto
abouttheperson'saction.Whenyoudetermine
whata
worry
about
personshallthink,
youdo nothavetoconcern
yourself
whatthepersonwilldo. Ifyoumakea personfeelthatheorshe
is inferior,
youdo nothavetocompelhimorherto acceptan
inferior
forthepersonwillseekitforhimself
status,
orherself
(Woodson,1933).
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Linda James Myers is currentlyan Associate Professorof Black Studies,

Psychology,and Psychiatryat the Ohio State University.
Her researchhas
focused on the developmentof an Afrocentric
paradigm of psychological
functioning.Her recentpublicationsincludeThe Psychologyof Knowledge:
The ImportanceofWorldView,and The NatureofPluralismand theAfrican
AmericanCase.

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All use subject to JSTOR Terms and Conditions