Consciencist Communication Theory: Expanding the Epistemology on Nkrumahism

  • Abdul Karim Bangura


This chapter develops a full-fledged Consciencist Communication Theory, thereby expanding the epistemology on Nkrumahism: that is, a revolutionary and Pan-Africanist ideology deeply and firmly entrenched in African culture and history. According to its originator, Osagyefo Kwame Nkrumah, Consciencism is “a philosophical statement … born out of a crisis of the African conscience confronted with the three strands of present African society … the African experience of the Islamic and Euro-Christian presence as well as the experience of the traditional African society, and, by gestation, (to be employed) for the harmonious growth and development of that society.” The chapter discusses the origins of Consciencist discourse, details of the postulates of the theory, the assumptions of the theory, examples of the various domains in which Consciencist-type communication has been employed, summary and conclusion, and limitations of the theory. While the ideological or philosophical studies on Consciencism can be said to include a communicative theoretical approach in a broader sense vis-à-vis both the analytical framework and the public policies deriving from the ideology, they do not, however, provide a technique for a systematic theoretical investigation of Consciencist-type communication. Thus, this chapter is the first scholarly work to proffer a theoretical approach that can be used to systematically investigate Consciencist-type communication.


  1. Azikiwe, A. (2016, February 16). Ghana and the 1966 Coup Against Kwame Nkrumah: The Role of African Americans in the African Revolution. Retrieved February 19, 2017, from
  2. Bangura, A. K. (2018). Falolaism: Epistemologies and Methodologies of Africana Knowledge. Durham, NC: Carolina Academic Press.Google Scholar
  3. Boadi, K. N. (2000). The Ontology of Kwame Nkrumah’s Consciencism and the Democratic Theory and Practice in Africa: A Diopian Perspective. Journal of Black Studies, 30(4), 475–501.CrossRefGoogle Scholar
  4. Centre for Consciencist Studies and Analysis (CENCSA). (2012). Taking Consciencism from the Centre to the Utmost Edges of the Universe. Retrieved September 11, 2017, from
  5. Falola, T. (2001). Nationalism and African Intellectuals. Rochester, NY: University of Rochester Press.Google Scholar
  6. Felder, J. (2012). Osagyefo Kwame Nkrumah’s Consciencism. In A. K. Bangura (Ed.), Fractal Complexity in the Works of Major Black Thinkers Volume One. San Diego, CA: Cognella Press.Google Scholar
  7. (n.d.). About GhanaWeb. GhanaWeb. Retrieved September 14, 2017, from
  8. Igwebuikepedia. (n.d.). About us. International Encyclopedia of African Philosophy. Retrieved September 11, 2017, from
  9. Kwarteng, F. (2014, June 12). Dr. Kofi Dompere on Kwame Nkrumah’s Scientific Thinking 1–14. Retrieved September 11, 2017, from
  10. Kwarteng, F. (2015, April 12). Practice Foundations of Nkrumahism. Retrieved September 11, 2017, from
  11. Nkrumah, K. (1964). Consciencism: Philosophy and Ideology for De-colonization. New York, NY: Monthly Review Press.Google Scholar
  12. Nwoko, M. I. (n.d.). Kwame Nkrumah (1909–1972). Igwebuikepedia: International Encyclopedia of African Philosophy. Retrieved September 11, 2017, from
  13. Pan-African Perspective. (1997–2017). What Would Nkrumah Have Us Do? What Would He Say About Our Current Circumstances and Situation? Retrieved September 11, 2017, from
  14. Said, A. A. (1968). The African Phenomenon. Boston, MA: Allyn and Bacon, Inc.Google Scholar
  15. Walker, R. (1997–2017). Chapter 5: Doing It Right. Retrieved September 11, 2017, from

Copyright information

© The Author(s) 2018

Authors and Affiliations

  • Abdul Karim Bangura
    • 1
  1. 1.American University, Center for Global PeaceWashington, DCUSA

Personalised recommendations