The orientation towards hyperrelativism (that is, “truth” is whatever I as an individual determine it to be) is deeply embedded within this culture. It is something that classical or traditional African societies would regard as dangerous, corrosive to the social order.

In the context of kmt, truth, or Maat, was exceedingly important. In fact, Maat was seen as order itself. The so-called “Prophecies of Neferti” states: iw mAat r iyt r st.s isft dr.ti r rwty, which I translated as “Maat is in her place, above injustice. Cast out Isft.” isft, or “wrongdoing, disorder” was antithetical to truth. The negation of truth was in fact isft.

The Fulani also address the notion of truth in their deep thought when they state: Ko doole waawi goonga kono ko goonga sakitotoo; which translates as, “Power can overcome truth but it is the truth that lasts.” For the Fulani, like the kmtyw, truth is not ephemeral, not subject to the relativistic nature of fashion. In fact, they posited truth as that which endured, that upon which one should rely and build. On a certain level therefore, one must consider that African notions of truth are predicated on a certain valuing of tradition, and a valuation of tradition as that which truth has established, as we see this in the deep thought of other African people as well.

The Wolof address it this way: Lu bant yàgg-yàgg ci ndox, du tax mu soppaliku mukk jasig; or “Even if a log soaks a long time in water, it will never become a crocodile.” Here they posit that things possess an essential nature, one which is not susceptible to arbitrary change. Of course, things change, but in African cultures, changing circumstances did not necessarily result in the delegitimation of the entire edifice of tradition or traditional knowledge. The Swahili put it this way: Kila kitu chageuka isipoku wa kitu kimoja tu; or “Everything is subject to change except one thing. The leopard cannot change its spots.”

To me this raises pertinent questions about the nature of “truth” and the dangers in failing to apprehend it in African terms. Dr. Mario Beatty says, “In explaining Maat, this means going beyond the definition of it as truth, justice, righteousness, & universal order to provide some sense of what African people meant by these notions because they do not even remotely parallel the Western sense of these terms.” Thus we should be cautious in positing equivalency between African and Western conceptions of truth.

I argue that seeking to grapple with the Western notion of truth may be an exercise of limited utility. Whether we are speaking of hyperrelativism or specious scientism or some other construct, the imperative remains to see the world through African eyes. As Jacob H. Carruthers has stated, “We have been dealing with the alligators, we must now face the possibility that the solution to our problems may require that the swamp be drained. Too few of us have prepared ourselves to deal with this possibility.”