How Post-slave Psychology and Afrocentricity are Joining With Colonialism to Undermine Black Africa’s Cultural Integrity

means of moral interpretation is like trying to distinguish “crime” from “sin” by means of technical objectivity. It is almost impossible.

For example, if a man who suffers absolute impecuniosity in a self-centred and highly regulated society enters a shop instinctively after a few days with no food in his stomach and walks out of that shop furtively with a chocolate bar in his pocket before he pays for it, a judiciary review between the shopkeeper’s advocates and God’s chaplains may be hardly conclusive; because, on the one hand, such a man will be committing a crime; but, on the other hand, he will not be committing a sin at all, although he will be stealing in either case. I have seen such cases resulting in what is commonly known as “suspended sentences” where

most claimants often go crazy about the verdict.

They want to see the thief severely punished, but there is something called “common sense” that often tells the judges that some crimes are due to natural impulses rather than evil intentions. Is it unjust to leave criminals unpunished in such cases? – Otherwise, what would be just?

This brings us to the reason why I don’t believe in “justice” either; not least of all on the grounds of my distaste for the fact that justice is almost never practised as laid down in texts, but most essentially because the vast majority of legal texts are themselves only multiple standard tricks. And when you add to these tricks an indefinable degree of adjudicatory discretion, you find yourself dealing with personal opinions rather than selfless rulings. There is no wonder that appeal systems exist.

Additional to this sad reality is the fact that not

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