The elastic conception of time fosters relationships, nurtures patience, flexibility, and relaxation, while mitigating tension in African societies. However, as Africans become part of the global community, the need to rethink the concept of time is no longer optional, but obligatory.
It is common knowledge that we, Africans, are not very punctual. In Africa, it is not unusual to wait all day for someone, who then arrives without apology or explanation. Where excuses are made, they are readily accepted and appreciated.
The important thing is that they have come. Many Africans own wristwatches and clocks, but rarely use them to keep track of time for meetings or events. They either arrive early or late. Have you ever noticed that expressions such as ‘half past’, ‘quarter to’ and ‘quarter past’ mean little to Africans when it comes to meetings or appointments? The problem lies in their perception of time.
Traditionally, Africans do not measure time linearly or exactly. Instead, they use terms such as sunset, sunrise, sun overhead, lunchtime, suppertime, siesta, time for milking, and when the cows are coming back home. Some appointments are made at specific times of the day: morning, midday, afternoon, evening or night. How long does it take for the sun to rise or set? When exactly are the afternoon and evening?
In Africa, time is not measured by numbers; it is measured by events such as the rise and fall of rulers, wars, famines, epidemics, and extraordinary events such as the arrival of the Arabs or Europeans. Sometimes, the reference was the funeral (rather than the death) of an elder, or significant stages in a child’s life, such as their first steps, initiation or marriage. All of these are events. Not numbers or points. This may explain why celebrating birthdays is a relatively new tradition in African families. For many Africans, the date of their birth is uncertain.
There is an apparent confusion among East Africans when it comes to reading the o’clock. For them, seven o’clock in the morning is one o’clock, twelve noon is six o’clock, six o’clock in the evening is twelve o’clock, and seven o’clock is one o’clock.
This is when night begins. To read the clock in local time, you have to look behind the hour hand, which is set according to international time. The reason for this difference is that the day usually begins at seven o’clock in East Africa. This is the first hour of human activity. Night usually falls at seven in the evening. This is the first hour of nighttime activities. Once again, time is understood in terms of events or activities.
However, night-time is usually defined by natural phenomena such as the crowing of the cock, birdsong, and the activity of insects and animals, since most people are indoors at this time of day, except for those who practise witchcraft or other kinds of evil or occult rituals.
In Africa, it is the quality of the relationship that matters, not rigid schedules. For important events, like marriage, death, initiations, enthronement and traditional worship, which have to do with the celebration of life, it looks as if the time does not exist. For example, in Uganda, the burial of adults is scheduled for two o’clock or four o’clock but this time is rarely kept. Emphasis is put on the presence of some individuals and the strict observance of the funeral rites.
Some celebrations give time for both silence and inactivity, and it is up to the chief or presiding official to restart the activities, speeches, or dialogue. No one should appear to be in a hurry.
ln Africa, time is connected with hospitality. Inserting an encounter within one’s already planned schedule is not difficult. Relationships are more important than keeping time. Family and community affairs are paramount; they can lead to acceptable adjustments in schedules. Africans are used to adjusting schedules since delays in public transport are very frequent.
The elastic conception of time favours relationships and breeds patience, flexibility, relaxation and eases tension in African societies. However, as Africans become more and more part of the global village, the need to revise the concept of time is no longer a choice but an obligation. (Edward Kanyike)
