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Contribuição para uma apreciação jus-internacional da integração regional africana
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A partir da pretensão inicial, expressa no título e tema, este trabalho acaba por resultar numa reflexão aturada e solitária (como aliás muitos autores o destacam no caso das suas teses de doutoramento) que ultrapassou o mero âmbito da “apreciação jus-internacional da integração regional africana”, para desembocar num levantamento (pelo menos) de pistas sobre o fenómeno e as concepções do Direito, em geral, e particularmente na interacção historicamente inevitável entre os direitos públicos africano e euro-ocidental. Diferentemente da maioria dos trabalhos académicos sobre a África dita moderna (tanto por africanos como por outras entidades, que não precisam sequer de exibir qualquer tipo de ostensivo eurocentrismo, já minimamente extirpado do mainstream formal hodierno), que partem, geralmente, dos pressupostos teorético-formais euro-ocidentais, transportados, quase sempre de forma acrítica para o Continente, em processos legislativos e noutros aspectos hermenêutico-aplicativos do Direito, nós seguimos uma metodologia que julgamos singular. Singularidade que não reside sequer ou simplesmente na ideia de partirmos de uma pretensa rede de sistemas teorético-formais “genuinamente africanos”, o que, desde logo, conflituaria com a ideia apurada de que essa “África moderna” é uma “invenção” tão recente e prenhe de tensões que mal a deixariam criar tais sistemas com alguma consistência e coerência. Entendemos que a singularidade metodológica deste empreendimento reside, essencialmente, no facto de que tentamos partir da realidade nua e crua da factologia histórica, antropológica e cultural múltipla e diversa dessa África moderna, que resultou da traumática experiência colonial e pós-colonial, sem no entanto deixarmos de relacioná-la com o seu passado mais remoto (perante si e perante o resto da Humanidade). Ora, ao confrontarmos essa pura realidade africana com as metodologias aplicativas do direito moderno (estamos essencialmente no domínio da criação e “efetivização” do direito público, base do nosso objeto de dissertação) de matriz, necessariamente, euro-ocidental, embembido no seu extasiante perfume formal-positivista que lhe vem de Roma, do Renascimento europeu e do Século das Luzes, deparamo-nos com um enorme “buraco negro”, devorador atroz do conteúdo e do sentido desse tipo de direito, no Continente, e desintegrador, ao mesmo tempo, de sistemas tradicionais positivos, no sentido da dignidade e da dignificação humana. Concluímos, pois, que o problema não reside nem na realidade, que é e será sempre inelutável como a força do vento, nem propriamente na formulação da proposição jurídica de cariz euro-ocidental que acompanha essa infiltração, inicialmente exógena, mas que se tornaria ela própria irreversível e integradora necessária da realidade africana hodierna. Propomos, assim, uma nova metodologia de aplicação do direito: olhar para as atitudes dos agentes políticos e de outros aplicadores do Direito, acima das estritas normas jurídicas formais, perante os imperativos ético-morais que a situação do Continente exige. Quanto ao que ao “direito de integração regional e continental” diz respeito, nem sequer é o seu conteúdo e sentido que são absorvidos pelo aludido “buraco negro”, mas antes os das próprias regras adjectivas programadas para a sua criação, autonomizando-o de um direito internacional africano, ele próprio vogando em atribulados mares e agitados ”grandes lagos”. Na África Austral, particularmente na África do Sul, com base na presumível sublimação da filosofia tradicional Ubuntu, tentando sustentar uma convivência na multirracialidade e multiculturalidade, não obstante a pressão a que está sujeita pelo mainstream “afrocentrista”, encontramos o modelo em que tal “buraco negro” é, aparentemente, diminuto, tendo em conta a preservação dos dois pilares (europeu e nativo) em que assenta a sociedade, com reflexos positivos no funcionamento e aplicação do Direito, na base de um casamento, aparentemente ideal, entre a tradição e a modernidade. Enquanto isso, em Angola, estudada como caso médio da África Negra, encontramos o protótipo de uma sociedade em que o “buraco” devorador de conteúdos e sentidos jurídicos é avassalador, como resultado tanto de uma política assimilacionista-integracionista colonial, seguida de outra, a do racionalismo marxista-leninista, que contribuiu para o acanhamento e desvirtuamento da axiologia nativa ou tradicional, completando-se o drama com a diluição dos valores positivos da modernidade ocidental, com as prolongadas guerras civis que determinaram, inicialmente, um êxodo considerável de populações de origem europeia, como suportes deste outro pilar da construção da nação africana moderna, em Angola. De todo o modo, podemos nos aperceber de alguns traços de um direito de integração regional africana, reflectidos e sustentados, ao mesmo tempo, no e pela emergência de uma frágil jurisprudência. Fica a dúvida de se saber se esses diáfanos traços poderão sobreviver à virulência das “próximas chuvas” e preencher-se de vez o vazio lamentado pelos últimos pan-africanistas como Ki-Zerbo e Édem Kodjo
Starting from the initial intention set out in its title and theme, this work has ultimately resulted in a thorough and solitary reflection (a point that many authors emphasise regarding their doctoral theses), which went beyond the "assessment based in international law of African regional integration", and ended up outlining, at least, the phenomenon and the conceptions of law in general, and particularly the historically inevitable interaction between African and Euro-Western public law. Most academic work on so-called modern Africa tends to start from Euro-Western theoretical and formal assumptions that are transported almost always in an uncritical manner to the African continent in the legislative process and in other hermeneutic-applicative aspects of the law. This is true for work both by Africans and by others, even if they do not display the slightest signs of Eurocentrism, something that has already started to be removed from the mainstream of today’s thinking. Instead, we follow a methodology that we believe to be unique. This uniqueness does not reside simply in the idea that we are starting from a supposed network of “genuinely African” theoretical-formal systems; such an approach would soon come into conflict with the established idea that this “modern Africa” is an “invention” so recent and so riven with tensions that would barely allow it to create such systems in a coherent and consistent manner. Instead, we believe that the methodological uniqueness of this project resides essentially in the fact that we try to start from the bare and crude reality of the multiple and diverse historical, anthropological and cultural facts of this modern Africa, which result from the traumatic colonial and postcolonial experience, but which we also relate to its more distant past (both within itself and in relation to the rest of humanity). Now when we confront this purely African reality with the applicative methodologies of modern law (we are essentially in the domain of the creation and implementation of public law, the basis of our object of study) that is necessarily within a Euro-Western matrix, suffused with the heady formal-positivist perfume that comes from Rome, from the European Renaissance and from the Enlightenment, we find ourselves with a huge “black hole” that swallows up the content and meaning of this type of law on the African continent, and at the same time destroys traditional systems that are positive in the sense of conferring human dignity. We conclude, therefore, that the problem lies neither in the reality, which is and will always be as elusive as the wind, nor exactly in the formulation of the Euro-Western version of juridical proposition that comes with this infiltration, at first from the outside, but which would become irreversible and which would necessarily merge into contemporary African reality. Thus we propose a new methodology for the application of the law: to study the attitudes of political actors and others who apply the law outside of the strict formal legal norms when faced with the ethical and moral imperatives that the continent’s situation demands. As for law governing “continental and regional integration”, it is not so much its content and meaning that are swallowed up by the supposed “black hole”, but rather the very procedural rules that were meant to allow the creation of such a law and to empower it as African international law, are themselves drifting in stormy seas. Within Southern Africa, it is in South Africa that we find a model in which the “black hole” is reduced and which takes into account the two pillars (European and indigenous) on which the society is constructed. This is presumably on the basis of South Africa having enshrined the traditional Ubuntu philosophy in an attempt to sustain multiracial and multicultural coexistence despite coming under pressure from the “Afrocentric” mainstream, and this decision has had positive consequences in the functioning and application of the law based on an apparently ideal marriage between tradition and modernity. Meanwhile, in Angola, taken as a more typical African case, we find the prototype of a society in which the “black hole” that swallows legal content and meanings is overwhelming, the result of the assimilationist / integrationist colonial policy followed by one of Marxist-Leninist rationalism, which contributed to the weakening and distortion of indigenous or traditional axiology. The drama was completed with the erosion of the positive aspects of western modernity with the long civil wars, which caused the exodus of a large part of the population of European origin who could have been a pillar for the construction of a modern African nation in Angola. Notwithstanding, we could catch a glimpse of some footsteps of an african modern communitarian law, reflected in and sustained by a few and fragile number of justice cases. What we can not predict is wether this faint footsteps are capable to resist to the turbulent rains coming up, so that the regretted void by the last pan-africanists like Ki-Zerbo and Edem Kodjo can be filled up.
Starting from the initial intention set out in its title and theme, this work has ultimately resulted in a thorough and solitary reflection (a point that many authors emphasise regarding their doctoral theses), which went beyond the "assessment based in international law of African regional integration", and ended up outlining, at least, the phenomenon and the conceptions of law in general, and particularly the historically inevitable interaction between African and Euro-Western public law. Most academic work on so-called modern Africa tends to start from Euro-Western theoretical and formal assumptions that are transported almost always in an uncritical manner to the African continent in the legislative process and in other hermeneutic-applicative aspects of the law. This is true for work both by Africans and by others, even if they do not display the slightest signs of Eurocentrism, something that has already started to be removed from the mainstream of today’s thinking. Instead, we follow a methodology that we believe to be unique. This uniqueness does not reside simply in the idea that we are starting from a supposed network of “genuinely African” theoretical-formal systems; such an approach would soon come into conflict with the established idea that this “modern Africa” is an “invention” so recent and so riven with tensions that would barely allow it to create such systems in a coherent and consistent manner. Instead, we believe that the methodological uniqueness of this project resides essentially in the fact that we try to start from the bare and crude reality of the multiple and diverse historical, anthropological and cultural facts of this modern Africa, which result from the traumatic colonial and postcolonial experience, but which we also relate to its more distant past (both within itself and in relation to the rest of humanity). Now when we confront this purely African reality with the applicative methodologies of modern law (we are essentially in the domain of the creation and implementation of public law, the basis of our object of study) that is necessarily within a Euro-Western matrix, suffused with the heady formal-positivist perfume that comes from Rome, from the European Renaissance and from the Enlightenment, we find ourselves with a huge “black hole” that swallows up the content and meaning of this type of law on the African continent, and at the same time destroys traditional systems that are positive in the sense of conferring human dignity. We conclude, therefore, that the problem lies neither in the reality, which is and will always be as elusive as the wind, nor exactly in the formulation of the Euro-Western version of juridical proposition that comes with this infiltration, at first from the outside, but which would become irreversible and which would necessarily merge into contemporary African reality. Thus we propose a new methodology for the application of the law: to study the attitudes of political actors and others who apply the law outside of the strict formal legal norms when faced with the ethical and moral imperatives that the continent’s situation demands. As for law governing “continental and regional integration”, it is not so much its content and meaning that are swallowed up by the supposed “black hole”, but rather the very procedural rules that were meant to allow the creation of such a law and to empower it as African international law, are themselves drifting in stormy seas. Within Southern Africa, it is in South Africa that we find a model in which the “black hole” is reduced and which takes into account the two pillars (European and indigenous) on which the society is constructed. This is presumably on the basis of South Africa having enshrined the traditional Ubuntu philosophy in an attempt to sustain multiracial and multicultural coexistence despite coming under pressure from the “Afrocentric” mainstream, and this decision has had positive consequences in the functioning and application of the law based on an apparently ideal marriage between tradition and modernity. Meanwhile, in Angola, taken as a more typical African case, we find the prototype of a society in which the “black hole” that swallows legal content and meanings is overwhelming, the result of the assimilationist / integrationist colonial policy followed by one of Marxist-Leninist rationalism, which contributed to the weakening and distortion of indigenous or traditional axiology. The drama was completed with the erosion of the positive aspects of western modernity with the long civil wars, which caused the exodus of a large part of the population of European origin who could have been a pillar for the construction of a modern African nation in Angola. Notwithstanding, we could catch a glimpse of some footsteps of an african modern communitarian law, reflected in and sustained by a few and fragile number of justice cases. What we can not predict is wether this faint footsteps are capable to resist to the turbulent rains coming up, so that the regretted void by the last pan-africanists like Ki-Zerbo and Edem Kodjo can be filled up.
Descrição
Tese de doutoramento, Direito (Ciências Jurídico-Políticas), Universidade de Lisboa, Faculdade de Direito, 2016
Palavras-chave
Teses de doutoramento - 2016