Afro-technocracy is an ideology that rose out of interest in Neo-Memetic theory and the African Miracle.
Neo-memetic theory is a revision of traditional memetic theory. Memetic theory held that historical dynamics could be explained by the self-propagation of meme and the conflict and hybridization when different memes came into contact. While this interested historians and anthropologists that had become critical of the dominance of environmental determinism, it became clear that the school had multiple issues that undermined its predictive power and use as an analytical tool. Conflict over whether particular cultural aspects were part of a meme or simply coincidental structures began to undermine the theory, as well as the pernicious issue of memetic mutation. Even greater problems emerged between the parallelists, who saw similar memes as independently formed products of enviornmental conditions, and the primordialists, who saw similar memes as derivatives of nascent primordial memes. While the school of though was relevant throughout the '30s, it ultimately became mostly irrelevant and never had a major impact on politics or the popular conscious. Neo-memetic theory was a revision of traditional memetic theory that began in the late '40s. The neo-memetists resolved many of the previous internal disputes through the conception of the memeplex (meme complex). While traditional meme theory holds that individual memes compete to self-propagate, neo-memetic theory is based on the concept of a "value bundle." Value bundles form the core of memeplexes, which have a variety of embedded memes. These embedded memes serve as the vectors for the memeplex, shaping structures to self-propagate the memeplex. These embedded memes could then be hybridized, discarded or mutated, while the value bundle remained mostly static. Masena Ndembe would use the concept of the memeplex, specifically the "Indo-Aryan memeplex" to explain the mutation of governmental structures in western civilization, as well as its tendency towards hegemony and exploitation.
The
African Miracle is the term for the effect that the Long Crisis had on Africa. Specifically, while every other region of the world experienced economic contraction and a sharp increase in armed conflict, Africa saw an average decline in violence and steady, albeit reduced, growth rates. There have been many explanations for this phenomenon, which contradicted pre-crisis predictions of Africa becoming the most impacted by climate change. These theses include the positive effects of automation on African social mobility, strong family structures and in-group solidarity, the impact of African Christianity, the more fluid adoption of clean energy and decentralized production, and increased competitiveness and investor attraction. Regardless of the core cause of the Miracle, and despite the fact that conflicts like the Second Nigerian civil war did have a temporary destabilizing effect, Africa did come out of the Long Crisis stronger than before.
The neo-memetists of Africa had their own explanation for the Miracle, the fact that African was, in their terms, a "memetic breadbasket." While most the world was dominated in whole or in part by the Indo-Aryan memeplex, Africa was home to dozens of indigenous memplexes that had not been wiped out by colonization. While still suppressed by the Indo-Aryan memetic hegemony, these indigenous memeplexes were able to mutate and hybridize. While the Indo-Aryan memeplex was malignant and highly vulnerable to the impact of its over-exploitation, the African memeplexes had more embedded memes that increased resiliency to environmental catastrophe.
This explanation for the Miracle led to the formation of
Afro-technocratic ideology. Afro-technocratic ideology is primarily concerned with the well-being, propagation and implementation of Africa's indigenous memeplexes. This worldview has led to a variety of political ideas and programs:
African market: In Afro-technocratic lingo, an African market is not a single-market zone for the country, but rather a "market with African characteristics." This includes an acceptance and integration of informal exchange and gift exchange, as key parts of African culture.
Afrocentrism: While not unique to Afro-technocratic ideology, afrocentrism is the affirmation of the concerns of African peoples and nations outweighing the concern for foreign issues.
Afro-federalism: Not to be confused with African federalism, the idea giving the African Union (AU) greater power over its constituents. Afro-federalism involves recognizing the rights and powers of traditional tribal and ethnic groups. For this purpose, Afro-technocrats reject African federalism as a threat to memetic diversity.
Anti-monotheism: Many Afro-technocrats are opposed to monotheistic religions, specifically the Abrahamic faiths, which they see as a colonial imposition. Many committed Afro-technocrats instead practice reconstructivist African faiths.
Balance of influence: A form of "colonial accounting" a balance of influence takes in trade, international agreements and cultural transmission to determine whether a nation's culture has a net influence or subversion. Afro-technocrats usually argue for a positive balance in order to allow for the self-propagation of their memeplex(es).
Counter-colonialism: Counter-colonialism is a revision of post-colonial politics, and argues that a country must actively seek out and prevent attempts for foreign countries to impose colonial influences.
Consensus administration: As their name suggests, Afro-technocrats usually oppose democratic structures, seeing them as vectors to propagate the Indo-Aryan memeplex. Rather, many Afro-technocrats seek to reconstruct and modernize traditional indigenous tribal structures. Such an administration, while not democratic, would be selected by merit and good standing with the community, and would seek to form a consensus on policy and programs.
Cultural sovereignty: Cultural sovereignty is the idea that a nation or subnational group is sovereign over its culture. It rejects the idea that censorship is unjust, rather holding that a degree of censorship and neo-protectionism is necessary to combat subversion and cultivate indigenous memeplex.
Deconstructionist democracy: Not all Afro-technocrats reject democracy. These afro-technocrats call themselves deconstructionists, and seek to deconstruct the Indo-Aryan meme, intentional grafting useful memes into indigenous memeplexes.
Federal communitarianism: A piece of Afro-federalist thought, Afro-technocrats reject excessive individualism, and instead stress solidarity and participation within ethnic or tribal groups.
Guided egalitarianism: While Afro-technocrats hold that equality is piece of most African value bundles, they tend to also emphasis the necessity for leaders of wisdom and merit to guide their peers.
Informalism: The acceptance of informal transactions and political structures as complements to formal structures.
Memetic breadbasket: The idea that the African continent is a unique center of memetic diversity.
Memetic cultivation: While Afro-technocrats aggrandize the indigenous memeplexes of Africa, they also acknowledge that these memeplexes are ultimately nowhere near as strong as the Indo-Aryan memeplex. Thus, Afro-technocrats call for memetic cultivation, in which African governments should aid in the propagation and maturity of African memeplexes, to allow these memeplexes to exist on a global scale without conscious intervention.
Neo-protectionism: Neo-protectionism is the application of protectionist thought to higher tier industries, such as the information, education and cultural industries. Neo-protectionism holds that native high-level industries need to be protected by the state to ensure the development of a strong middle class.
Post-negritude: Afro-technocrats reject the ideal of a Black or African racial identity, instead placing value on the diversity of African identities. More extreme Afro-technocrats claim that "Blackness is White project," and that Black identity serves to propagate the Indo-Aryan memeplex.
Reconstructionist traditionalism: Reconstructionist traditionalism is the reformation of traditional pagan and tribal structures and beliefs, modernizing them will modern scientific and philosophical knowledge.
Of course, there is a wide variety of criticisms against Afro-technocratic thought. Paleoliberals and civil libertarians see Afro-technocracy as a form of authoritarian retro-conservatism. Socialists and feminists see Afro-technocracy as simply the aggrandizement of the African bourgeois and patriarchy. Political Christianitists and Islamists see the ideology as an attack on their faith. Post-liberals see Afro-technocracy as the abandonment of efficiency and reversion to archaic structures. Of course, there are many that reject the value of neo-memetic theory, and thus have no interest in a politics derived from it. However, Afro-technocracy has see a rise in popularity among several African countries' intellectual and cultural classes, who appreciate neo-protectionist policies and are suspicious of the impact of further AU integration. Afro-technocratic parties also have an easy time making alliances with traditional ethnicist or regionalist parties, which has helped increase their reach and visibility.