An Essay By Mbih Jerome T.,
head of the Fair Choice Party in Cameroon Africa
The Importance of Beneficence in Biomedical Ethics
African Bioethics
So far, I have tried to present a framework for bioethics which is typically western or American. To discuss about African Bioethics, one is reminded by the perennial issue that was provoked by some western scholars about the non existence of an African philosophy. These western thinkers claimed that Africans do not have the power to ratiocination. That is the capacity to engage in any critical-abstract thinking. It will not therefore, be surprising if one is asked: Is there an African bioethics'? Since the western world claims to monopolise the power of rationality. This claim of a monopoly has been accentuated by scientific and technological prowess that the western world enjoys today. To demonstrate that there exist an African bioethics worthy of universal recognition is not easy but possible venture.
African bioethics can be seen in the way the African perceive life around the world him, and the relationship which he entertains with this world. This perception is material and spiritual and even moral. There exist a harmonious communalistic relationship between the natural and supernatural world, between human, animal, plants and the non-living matter. G.B. Tangwa is one of the African bioethicists who has attempted a critical analysis of an African bioethics. His article entitled 'Bioethics: An African Perspective'.
Tangwa begins his paper by making a comparison of Western and African cultures. I find this relevant because it permits one to have clear understanding of how African culture is being reflected in African bioethics. As compared to the western worldview which is characterised the exploitation, domination, commercialisation and monopolisation of nature, African cultures and worldviews are 'characterised by diversity and left to themselves, united in their tolerance and liberalism, live and let live attitude, non-aggresivity, non-proselytising character and in their accommodation of the most varied diversities and peaceful cohabitation of the most apparently contradictory element'. This unity in diversity is seen as a matter interdependence and no one group seen as superior and having the power or authority to control the rest of nature.
In describing African bioethics, Tangwa draws inspiration from his natal background in Nso in the Grassfields of the North West province of Cameroon. He argues that the Nso' perception of the world is not only communitarian, but goes beyond anthropological communality and even beyond biocommunitarianism'. He calls this 'eco-bio-communitarianism'. This implies that the Nso' bioethics encompasses eco-centrism, bio-centrism and anthropo-centrism. That is, it is concerned with the biosphere and the world beyond. It is spiritual. African bioethics goes beyond biomedical and environmental ethic, it also treats communal and religious ethics.
African bioethics is in consonance with Peter Whitehouse 'deep bioethics'. 'Deep' bioethics according to him 'introduces a spiritual dimension at the core of bioethics'. That is it is attached to a mystical attitude towards we and nature as a whole. This has been referred to as the third wave of bioethics, with the first being the original formulation and then the global bioethics of Potter. African bioethics contains strong elements of this deep bioethics, because of its spiritual and communitarian conception of nature. Such sensibilities in bioethics are necessary in our plural and interdependent world. Whitehouse argues that 'Deep bioethics is potentially an even greater challenge to secular bioethics than global bioethics because it values intuition and bases some of its moral beliefs on spiritual connection to nature… exploring the depths of deep bioethics will be essential for without the spiritual, human life is meaningless. Survival enhancing human culture is based on shared beliefs and purposes. The co-evolution of human beings as biological and social entities in community needs to be better understood'.
African bioethics is humanitarian and nature-friendly. It does not prioritise personal autonomy as American bioethics and culture do. Since no single culture is complete, bioethics in the 21st century should try to reflect the cultural diversity of our world. This will help to reduce the current controversy that exists in bioethics today. I think this will be doing justice to other people and cultures in this era of biotechnological progress, since the challenges of biotechnology are also universal. Some less technologically advanced cultures may have solutions to some of the challenges of western biotechnological inventions.
Another important aspect of African bioethics is seen in the area of healthcare. The attitude of the African tradition doctor is influenced by the African communalistic attitude. The healthcare provider treat their patients with solitary and empathy. What counts is not the principle of individual autonomy, but some kind of humanitarian spirit. The traditional healer does not consider himself/herself as a practitioner who has to make money from his profession. That is why in traditional Africa, the art of healing and medicine was separated from commerce. The resources of immediate community were always mobilised on behalf of a seriously sick person, and partial only in the face of any epidemic, no traditional healer worth his/her name could directly change any fees for his/her services, under pain of being considered a quack or even a con person or of losing his/her God-given special skills and endowments'. The healing art is closely connected to spiritual world. The traditional healer is seen as doing 'God-work' and should heal is seen as doing 'God's work' and should not change any fee for his job. They are always men/women who have supernatural powers and communicate with the spiritual world. In most cases, the healers asked only for the material ingredient, instruments or implements necessary to enable them accomplish their tasks'. Some of these ingredients may include salt, soil, honey, egusi, palm-wine, and many others. The healer usually went for the rest of the material like tree backs, herbs, roots, and other chemicals. The real treatment is totally free of change, though the treated patients come back at their own convenience to than the healer. Here there is no price tag. The treated patient only gives whatever he/she could in appreciation of the job of the medical practitioner.
Today, with the intrusion of the western culture and perception of medicine and commerce, these traditional African values are under serious threats. It is therefore very imperative for this communitarian outlook to be saved.