The widespread reliance on charcoal, which powers over 80% of African households, schools, and businesses, presents a troubling reality, especially given that charcoal is sourced from rapidly depleting natural forests. From a utilitarian standpoint, this practice may seem justified in the short term because it meets the immediate energy needs of close to a billion people. However, the long-term environmental damage from deforestation, loss of biodiversity, and increased carbon emissions far outweigh these short-term benefits. Contrary to the utilitarian ideal of maximising overall good, the continued reliance on charcoal contributes to environmental degradation that will harm future generations, a reality that makes the use of cheaper, more sustainable alternatives, such as gas, a missed opportunity (Mill, 1863). No wonder climate change disproportionately affects Africa, where the destruction of natural resources has painful consequences for both the environment and people.
From a postmodernist perspective, the issue goes beyond economics and highlights how historical injustices and world politics have maintained these unsustainable practices. Postmodernism argues that the continued use of charcoal is not just about poverty or access but is rooted in systemic failures and empty political rhetoric. While African governments claim to prioritise environmental protection, their focus on wetlands, rather than the larger issue of deforestation, is a weak attempt to disguise their inability or unwillingness to address the problem at its core. Countries like Ghana, Libya, Kenya, and Ethiopia stand out with somewhat effective policies on deforestation, but the majority focus on wetlands in ways that reflect political expediency rather than genuine sustainability (Foucault, 1980). This focus is more about preserving international reputation than addressing the structural causes of environmental degradation.
Kantian and Machiavellian philosophies offer contrasting views on this issue. Kantian ethics, with its emphasis on moral duty, argues that deforestation for charcoal production is a violation of our moral obligations to both the environment and future generations. Painfully, using forests merely as a means to an end contradicts the Kantian principle of treating all beings—human or non-human—as ends in themselves (Kant, 1785). Meanwhile, a Machiavellian perspective might justify the use of charcoal as a necessary evil for maintaining political stability and addressing the immediate energy needs of the populace. World politics, after all, often prioritises short-term stability over long-term ethical considerations. However, rationalism suggests that African governments could take a more pragmatic, long-term approach by investing in gas, which is currently cheaper and less harmful to the environment. The failure to do so is not just an environmental misstep but a deeply flawed political calculation (Machiavelli, 1532).
To address the complex issue of charcoal dependency in Africa, we suggest three recommendations:
- Shift Toward Gas Subsidies and Clean Energy Incentives
A pragmatic approach recommends that African governments subsidise gas and other cleaner energy alternatives, making them more accessible to low-income households. While gas is already cheaper than charcoal in over 80% of African countries, its use remains limited because of poor infrastructure and limited public knowledge. Pragmatism emphasises action that yields practical results and highlights the benefits of reducing environmental degradation by promoting cleaner energy sources (James, 1907). Evidence from a posteriori knowledge—observed consequences of deforestation and charcoal use—clearly shows the negative impacts on health and climate, supporting the shift toward gas. Metaphysics, which questions the fundamental nature of existence, emphasises the interconnectedness between humanity and nature; thus, a long-term move away from destructive energy sources aligns with the metaphysical argument that environmental sustainability is necessary for the well-being of all beings (Heidegger, 1954). Ideally, governments must envision a future where energy consumption is sustainable and affordable for all.
- Implement Stringent Reforestation and Conservation Policies
Governments should introduce and enforce robust reforestation and conservation policies to mitigate the damage caused by charcoal production. Contrary to the current focus on wetlands, comprehensive forestry laws need to be established, with penalties for illegal deforestation and incentives for tree planting. This recommendation draws on a priori reasoning, as the need for conservation can be established without direct observation—deforestation will inevitably lead to ecosystem collapse. Positivism supports this by urging governments to generate evidence of declining forest cover in countries that lack stringent policies (Comte, 1848). This is one of the key strategies to contribute to the Aesthetics of the continent (Leopold, 1949).
- Education Campaigns Focused on Sustainable Practices
Public education campaigns should be launched to increase awareness about the environmental and health impacts of charcoal use. This recommendation is grounded in the principles of idealism, which argues that knowledge shapes reality. By educating the public, governments can foster a cultural shift toward more sustainable energy choices. A posteriori evidence shows that in countries where education campaigns about renewable energy have been implemented, there has been a significant reduction in deforestation rates and charcoal use (World Bank, 2020). Positivist approaches would further support this recommendation by using data to track changes in behaviour over time, providing empirical proof that education can lead to measurable environmental benefits.
By subsidising gas, implementing reforestation policies, and launching education campaigns, African governments can move away from environmentally harmful practices and foster a more sustainable future for their people and ecosystems.
References
Comte, A. (1848). A general view of positivism. Cambridge University Press.
Heidegger, M. (1954). The question concerning technology. Harper & Row.
James, W. (1907). Pragmatism: A new name for some old ways of thinking. Longmans, Green, and Co.
Foucault, M. (1980). Power/knowledge: Selected interviews and other writings, 1972-1977. Pantheon Books.
Kant, I. (1785). Groundwork for the Metaphysics of Morals. Cambridge University Press.
Machiavelli, N. (1532). The Prince. Oxford University Press.
Mill, J. S. (1863). Utilitarianism. Parker, Son, and Bourn.
Leopold, A. (1949). A Sand County Almanac. Oxford University Press.
World Bank. (2020). Education for sustainable development. World Bank Publications.
This articles is published under the African Contemporary Philosophy Series, No.2/9/2024