Jorge Isaac Rosenblat Post Doctorate of Business Administration Business Administration and Management Argentina |
Pérez Nicolás Ezequiel Bachelor of Science Psychology Argentina |
Hajayandi Oscar Master of Biology Laboratory Sciences Burundi |
Veyeh Eugene Bongaman Doctor of Science Reproductive Health Cameroo n |
Fatuma Beatrice Swaleh Doctor of Philosop hy Public Health and Epidemiology Canada |
Janine Lee Rye Doctor of Education Literacy China |
Rafael E Pérez Almeida Bachelor of Business Administration Business Administration Colombia |
Juan Carlos Uhia Arcila Doctor of Philosop hy Philosophy and Theology Colombia |
Kevin Alexander Bachelor of Science Civil Engineering Dominica |
Josue Bienvenido Perez Garcia Bachelor of Industrial Engineering Process and Quality Dominican Republic |
Raul Ferreras Alcantara Master of Science Agronomy Engineering Dominican Republic |
Juan Carlos Rodríguez Polanco Master of Science Sports Nutrition Dominican Republic |
Omar Ismael Vega Tamay Bachelor of Business Administration Administration Ecuador |
Edwin Michael Rodriguez Moreno Bachelor of Education Physical Education Ecuador |
Víctor Hugo Arias Mieles Doctor of Philosop hy Higher Education Ecuador |
Enas Mohamed Okby Mohamed Master of Education Educational Leadership Egypt |
Yudisley Peñalver Herrera Doctor of Science Psychology France |
Giovanna Rocio Papert Doctor of Science Nutrition Germany |
Alex Cann Doctor of International Relations Security and Strategic Studies Ghana |
René Eduardo Cordón Ramírez Master of Management Institutional Management Guatemala |
Jairo Sinforoso Galeas Figueroa Doctor of Business Administration Finance Honduras |
Jibson Odidi Doctor of Social Science Social Works and Development Ireland |
Beverley Charmaine Huggins Master of Science Clinical Psychology Jamaica |
Sophia Ivorine Dawkins Master of Science Theology Jamaica |
Sarah Atieno Were Bachelor of Science Psychology Kenya |
Balaza David Bachelor of Science Electrical Engineering Malawi |
Juan Jose Said Manzur Master of Business Administration Business Administration Mexico |
Athanase Habuhazi Master of Science Computer Science Mozambique |
Felix Zibwowa Master of Science Aviation and Transportation Management Mozambique |
Ali Berne Fabian Huaman Bachelor of Science Civil Engineering Peru |
Rabo Illa Doctor of Business Administration Business Management Niger |
Ibrahim Muhammad Ibrahim Doctor of Science Public Health Nigeria |
Williams Ebere Nwaeze Bachelor of Science Electrical Engineering Nigeria |
John-George Okwudiafor Doctor of Urba n Planning Urban Planning Nigeria |
James Adeyemi Adeniji Doctor of Philosop hy Project Management Nigeria |
Ehigiator - Irughe, Raphael Post Doctorate of Science Geomatics Engineering Nigeria |
Francisco Luis Gonçalves dos Santos Bachelor of Management Security and Risk Management Portugal |
Christina Adorno Agront Doctor of Science Psychology Puerto Rico |
José Luis de Jesús Morales Doctor of Education Organizational Leadership Puerto Rico |
David Ramos Rodríguez Doctor of Education Education Administration and Management Puerto Rico |
Martín Candelaria Villanueva Doctor of Philosop hy International Finance Puerto Rico |
Julian O. Acuña Roman Bachelor of Electrical Engineering Telecommunications and Microgrids Puerto Rico |
Bârdan V. Marius - Vasile Bachelor of Science Civil Engineering Romania |
Mohamed Sheikh Nor Bachelor of Arts Journalism and Communication Somalia |
Phahlakazi Lina Kumalo Doctor of Philosop hy Clinical Psychology South Africa |
Brima Sesay Master of Science Electrical Engineering South Sudan |
Virgee Descartes Bachelor of Science Agriculture St. Lucia |
Shirley Anne Louisy Bachelor of Science Agriculture St. Lucia |
Erin Frederick Bachelor of Science Public Security and Policy St. Lucia |
Casandra Philicia Marshall–Frederick Bachelor of Science Psychology and Counselling St. Lucia |
Nazir Mustafa Karamagi Doctor of Business Administration Business Administration Tanzania |
Nausheen Muzaffer Habib Associate of Science Psychology Tanzania |
Jonadab Nkemdilim Mekwunye Master of Science Mathematics The Gambia |
Abigale Gray Doctor of Science Public Health Trinidad and Toba go |
Selçuk Eseryel Master of Science Cosmology Türkiye |
Nandita Singh Bachelor of Science Nutrition Science United Arab Emirates |
Ericson Darío Rosano Vassella Bachelor of Science Psychology Uruguay |
Bent Francis Mboyo Ndombo Doctor of Philosop hy Computer Science USA |
Dayanna Gabriela Cardenas Castro Doctor of Business Administration Business Management USA |
Nathalie Gude López Bachelor of Science Psychology USA |
Felix Olamide Bamirin Doctor of Philosop hy Coaching and Leadership USA |
Rene Alberto Altamar Manga Doctor of Education Second Language Acquisition Research USA |
Felipe H. Gomez Hernandez Master of Business Administration Marketing USA |
Caterin Russi Aragón Doctor of Science Psychology USA |
Augustin Mwansa Doctor of Philosop hy Criminal Justice Zambia |
Chitalu Chilufya Master of Science Public Health and Epidemiology Zambia |
Masauso Mtolo Doctor of Economics Economics Zambia |
Simbarashe Dzvene Doctor of Science Archival Science Zimbab we |
Wittgenstein’s phrase in
the Tractatus Logico-Philosophicus
is wonderful for our
times: everyone says what they
want, considering themselves
the owner of the truth, and
that what they say, because
they say it, is true. “5.6 The
limits of my language mean the limits
of my world.” Wittgenstein, 2002, p.
143. We are privileged to poss ess this
original in Spanish. This work by Wittgenstein
is also published by Oxford
University Press , United Kingdom, in
August 2023, in English.
Who was Wittgenstein?
Ludwig Wittgenstein was a
philosopher, mathematician,
and linguist.
He was a professor at Trinity
College, one of the colleges
that comprises the University
of Cambridge, England, and the
most prestigious college.
One of his major works, the
Tractatus Logico-Philosophicus,
is the result of his correspondence
and notes with Bertrand
Russell and Keynes. It was
published in German and a
year later in English. Wittgenstein was of Jewish
origin; he was a prisoner
of war in Italy during World
War I. He became a naturalized
English citizen.
What’s happening with our
current society? We live in a
world of politicians and nonpoliticians
who say all kinds
of things that are incredibly
surprising: they claim to know
more than Nobel Prize winners,
as if science were done at
everyone’s discretion.
Faced with these truths, we
must see how long they last.
We live in a world of ephemerals.
The ephemeral is that
which has a short lifespan. even have ephemeral aspects
in commerce: we must produce
quickly and generate the next
product before the previous
one has even arrived.
We must make more money;
we must look in psychology for
what motivates us quickly and
apply it to marketing.
This is the world of the
ephemeral.
What is the ephemeral doing
nowadays? Let’s see how far
the ephemeral reaches. “In
this way, viral events or these
manifestations are always
related to images, videos, or
some writing (usually short),
which spreads and is replicated by many users in a very
short period of time. What is
considered viral nowadays can
include: information, thoughts,
trends, tastes, ideas, beliefs,
political positions, protests,
and even lies. It’s about capturing
attention and promoting
the passing of information to
others (Downing, Covington, Covington,
& Covington, 2009, p. 300)”.
Dialnet. The Viral and the Spiral of
the Ephemeral. Dialnet – novembre
2022. p. 6. https://dialnet.unirioja.es/
servlet/articulo?codigo=9114799
This is the world we live
in; it must be fast because
information is dying. The big
question is, what happens to
the people who live in this
way? The answer seems to
be that we already have it: a
society that seems unsure of
where it’s going, and human
beings constantly searching
for things that bring them
nothing, but there they are, in
what’s fashionable.
“This is how the element
in question captures the attention
not only of a single
cybernaut or internet user but
also spreads and propagates
massively by recommendation
or by the pure predisposition to
share, which awakens sudden
emotions without much critical
reflection. The media phenomenon
can then be referred to
or categorized as something
ephemeral: fleeting, perishable,
brief, transitory, provisional, transitory, and temporary
(Arquetipo Grupo Editorial, 2008,
p. 132)”. Dialnet. The viral and the
spiral of the ephemeral. November
2022. p. 6. https://dialnet.unirioja.es/
servlet/articulo?codigo=9114799
The above is what we’re experiencing:
people are rushing
to get the latest information,
and in many cases, misinformation.
We wonder what this rushing
and rushing for the latest news
about something or someone
contributes. What does it contribute
to having our minds focused
on a global village that,
from what we can see, seems
to be going everywhere?
“Thus, in Bauman’s sense,
culture (Europe and every place
permeated by its influence)
once consisted of elements
of refinement for an elite.
Nowadays, according to him,
this culture no longer satisfies
a single elite, but is consumed
by people from different social
strata, with diverse levels of
education, and even without
refinement. For Bauman, “the culture of liquid modernity
no longer has a ‘populace’
to enlighten and ennoble,
but rather clients to seduce”
(2013, p. 21). And if this culture
was supposed to fulfill some
function, such as satisfying
needs, nowadays it no longer
fully satisfies them because
it needs people or subjects,
clients, dissatisfied people
who are open to “new cravings
and needs to be satisfied”.
Dialnet. The Viral and the Spiral of
the Ephemeral. November 2022. p. 8.
https://dialnet.unirioja.es/servlet/
articulo?codigo=9114799
What it says Bauman is
what’s happening: all this
misinformation was thought to
be effective for the less educated,
but the facts show that
it’s needed by the literate, the
educated, and the uneducated.
Bauman calls liquid modernity
what we call ephemeral,
that which is easy to transmit
to create needs simply for the
sake of being up to date on
what’s being said; the purpose
doesn’t matter: be it for good
or bad. I’m up to date on the
truth or falsehood of what’s
being said.
The situation is: I’m in this
world because I know all the
ins and outs of whoever it is.
“The way Bauman defines
and describes consumerism
in our contemporary society
is exemplified not by the
accumulation of products, things, or objects, but rather
by their brief enjoyment (2008,
p. 29). From this perspective,
knowledge is also seen and
considered a commodity, a
product (pp. 24-25). And since it
is part of this liquid modernity,
its use is instantaneous, once
disposable (p. 29). Education is
no longer seen as a process, a
constant search, as was previously
considered, but rather as
a product to be acquired (p. 26).
Consequently, if education in
the past had lasting value, in
Liquid Modernity, everything is
perishable”. Dialnet. The Viral and
the Spiral of the Ephemeral. November
2022. p. 10. https://dialnet.unirioja.
es/servlet/articulo?codigo=9114799
It’s no longer about imagining
a world where everything is
instant and for sale; education
nowadays is threatened by this
selling. Students don’t seek to
learn; they want it to be fast
and to have a document that
says they know, even though
they know it was all cut and
pasted, or that someone else
did the work for them.
The interesting thing is
to know how they’ll be in a
company without knowing
something; that’s the end of
the story. Then they say: they
don’t teach anything at that
university.
“The main reason is that
the media and social networks
need to present new products,
more attractive, much more emotional, in short, more
viral. Because with their level
of virality, the more audience
there is, the better the ratings,
and therefore more sponsors”.
Dialnet. The Viral and the Spiral of
the Ephemeral. November 2022. p. 12.
https://dialnet.unirioja.es/servlet/
articulo?codigo=9114799
The issue is: if everyone
sells, who buys? “Advertising
agencies no longer just
plaster the streets of cities,
neighborhoods, and towns,
but people have advertising at
their fingertips: emails, social
media, newspaper formats, etc.
Added to this is the emergence
of influencers: influencers.
Many young people and people
between the ages of 13 and 40
follow one or more influencers
who share their tastes: in
clothing, music, accessories,
travel plans, restaurants,
bars, clubs, shows, etc. (Díaz
Mohedo and Vicente Bújez, 2011, pp.
127, 129). Furthermore, online
commerce: e-commerce,
platforms like Amazon, eBay,
among others, make it possible,
less complicated, and
safer to buy, order, and, in
short, consume more”. Dialnet.
The Viral and the Spiral of the
Ephemeral. November 2022. p. 14.
https://dialnet.unirioja.es/servlet/
articulo?codigo=9114799
And what matters these
days is being wonderful; listen:
I’m an influencer and I have
so many followers. That’s enough to have a following
of people behind me, and just
because they see that I look
good is everything. The great
thing about this situation is
that they want to sell anything;
they’re favored by creating a
nice image of being wealthy, of
being ready for anything; they
already know they’ll sell “their
souls to the devil” if they get
money from it.
“For many, reading is tiring,
reflecting is tiring, writing
is tiring; therefore, we need
short, ready-made formats,
ready-made thoughts, impactful
ideas and opinions, sudden,
visuals that are quickly shared
and get “likes” to indicate that
we are part of the right trend.
It’s all part of the society of
fatigue (Han, 2012). However,
there is something more important
at stake: the concept of
truth in the transmission and communication of information
and the creation of knowledge.
We also live in an age of fake
news. The speed, ease, and
availability of social media and
websites make it possible to
share news, ideas, and elements
that are taken as truth.
Let us remember that truth
must be the adequacy of reality
with understanding: Truth
“means coming to know what
things are in themselves. Reality
constitutes the foundation
of truth, when it manifests and
declares the being of things”
(Ayllón, 1999, p. 32). Consequently,
an opinion doesn’t
indicate that it is true”. Dialnet.
The Viral and the Spiral of the
Ephemeral. November 2022. pp. 16-
17. https://dialnet.unirioja.es/servlet/
articulo?codigo=9114799
Nowadays, truth doesn’t
matter; we know that truth
must be found through demonstration and verification of
what is said.
Science is carried out with
many demonstrations and
verifications and must be
consistent with what is said in
other sciences. We know that
there are all kinds of methods
to verify what is said, which
depends on the type of object
we are dealing with. We know
that there are ideal sciences
and factual sciences, and that
each group of them has its own
method. Furthermore, what is
said in science is shown to the
entire scientific community,
whether peers or non-peers.
Because of the ephemeral
world we describe, UNESCO, the
United Nations Educational,
Scientific and Cultural Organization,
seeks ways to generate
an education that understands
the truth and avoids wasting
students’ time and knowledge. We talk about Artificial Intelligence
(AI); yes, it’s excellent,
but the truth must be constructed.
“From its application in task
automation and the creation of
recommendation systems to its
influence on creative processes
and decision-making, AI is
shaping a new social landscape
in all its facets —economic,
environmental, cultural,
political, military, scientific,
educational, sports, journalism,
justice, among others”.
UNE SCO - What We Talk About When
We Talk About Artificial Intelligence
- 2024. Foreword. https://unesd oc.
unesc o.org/ark:/48223/pf00003
91087?posInSet=11&queryId=NEXPLORE
-3dc 088ba-e64c-40de-
8d5a-9a995fd405c6
UNESCO wants to avoid students
cutting and pasting; it
wants them to learn, to know
how, when, where, and why of the objects they study. It
wants them to be able, when
they complete their studies, to
develop a life that allows them
to acquire the goods they need
and build their place in society
with every guarantee of respect
and happiness. The data
handled in AI is real and should
not be intended to deceive.
“Artificial intelligence systems
are computer programs
and equipment designed by
human beings that act in the
physical or digital dimension
by perceiving their environment
to achieve a specific goal
(which may be self-imposed
but is not arbitrary). They do
this through the acquisition
and interpretation of data,
reasoning about the knowledge
and processing of information
resulting from that data and
deciding on the best actions to
take to achieve the established
goal”. UNE SCO - What we talk
about when we talk about artificial
intelligence - 2024, p. 6 https://
unesd oc.unesc o.org/ark:/48223/pf00
00391087?posInSet=11&queryId=NEXPLORE
-3dc 088ba-e64c-40de-
8d5a-9a995fd405c6
We are experiencing the
defense and use of AI because
there are those who take advantage
of the ephemeral world
to sell anything at any price.
It’s not just selling; it’s also
buying consciences to prevent
people’s democracy. “Most
commercial and everyday AI based systems work with different
machine learning models;
that is, the AI we mostly
use today is an AI that feeds on
data to learn patterns and offers
solutions to a wide variety
of problems based on those
patterns”. UNE SCO - What We Talk
About When We Talk About Artificial
Intelligence - 2024, p. 27. https://
unesd oc.unesc o.org/ark:/48223/pf00
00391087?posInSet=11&queryId=NEXPLORE
-3dc 088ba-e64c-40de-
8d5a-9a995fd405c6
Many countries and organizations
are pushing for
laws that guarantee safety,
and that’s the truth about the
use of AI. “There is a common
assumption that AI-based
systems, because they are
artificial and not human, are
neutral. This belief is not only
erroneous, but dangerous. No
AI system can be neutral, since
it is either built from data or
from knowledge, both generated
by humans —directly or
through systems. This lack of
neutrality can lead to biased
representations of reality and
the results of AI systems”.
UNE SCO - What we talk about when
we talk about artificial intelligence -
2024, p. 28 https://unesd oc.unesc o.
org/ark:/48223/pf0000391087?p
osInSet=11&queryId=N-EXPLORE -
3dc 088ba-e64c-40de-8d5a-
9a995fd405c6
What we are experiencing is
that everyone wants to do everything,
but it’s quickly. The question is What is the extra
time for? The answer seems to
be on all the latest information
systems, to stay up to
date on what others are saying
and not saying.
We must also ask ourselves:
what’s the point in life of
being involved in things that
don’t contribute to anything,
of being under stress or sleep
deprived? That’s why governments
and companies want
and need regulations that
ensure the safety of work performed
by AI.
“AI technologies are not
neutral and encode the
values of the creators and
the underlying development
and implementation ecosystem.
They can be deployed to
strengthen accountability in
public institutions and their
representatives, and can produce
many benefits for citizen
action, participation, and
pluralism, making democracy
more inclusive and responsive.
However, they can also
be used to reinforce autocratic
capacities and be leveraged for
potentially malicious and manipulative
purposes”. UNE SCO -
Artificial Intelligence and Democracy
- 2024. p. 10 https://unesd oc.unesc o.
org/ark:/48223/pf0000389736_
spa?posInSet=19&queryId=NEXPLORE
-3dc 088ba-e64c-40de-
8d5a-9a995fd405c6
What does UNESCO say is
Democracy? We have many nowadays who call it Democracy
to acquire. Power for their
own benefit. Securing power
to do whatever they want and
maintaining their acquisition
of money by any means
necessary. “When we speak of
democracy, we are referring
to a way of organizing social
coexistence and a mode of governing
that has been configured
throughout History to allow
for the free self-determination
of people”. UNE SCO - Artificial
Intelligence and Democracy - 2024.
p. 10 https://unesd oc.unesc o.org/
ark:/48223/pf0000389736_
spa?posInSet=19&queryId=NEXPLORE
-3dc 088ba-e64c-40de-
8d5a-9a995fd405c6
“Let’s look at how AI is
used in countries that claim
to have democracy because
nowadays everything must be
questioned to see if it’s true or
just a contribution to a fluid society. Consider, for example,
that during elections, AI can be
effectively used to engage voters
at the individual level throughout
the entire electoral process.
Chatbots and discussion forums
on social media platforms,
which encourage people to leave
their comments at the end, are
various ways to gauge public
mood. Furthermore, AI can help
collect all this data in real time
and allow party campaigners
to change courses based on
public opinion. Furthermore,
AI can be used to manipulate
voters”. UNE SCO - Artificial Intelligence
and Democracy - November
2024. p. 12. https://unesd oc.unesc o.
org/ark:/48223/pf0000389736_
spa?posInSet=19&queryId=N-EX -
PLORE -3dc 088ba-e64c-40de-8d5a-
9a995fd405c6
We already know what UNESCO
says above. “We must ensure
that the power of AI is regulated and used for the ‘common
good,’ from a humanistic
perspective and with specific
principles such as diversity,
equity, and inclusion, codified
in the protection of human
rights, democracy, and the
rule of law”. UNE SCO – Artificial
Intelligence and Democracy – 2024,
p. 20 https://unesd oc.unesc o.org/
ark:/48223/pf0000389736_
spa?posInSet=19&queryId=N-EX -
PLORE -3dc 088ba-e64c-40de-8d5a-
9a995fd405c6
The question we need to ask
ourselves is: where are we going
as a society? It seems we’re
already close to, or on the verge
of, a crisis in this way of life;
if not, when will we hit rock
bottom to build a present worth
living? “Digital communication,
despite its ability to connect
distant individuals, carries the
risk of dehumanizing the human
experience. Although technologies
such as smartphones
facilitate virtual interactions
through messages, emojis, or
audio, these resources simplify
the expressive richness of
face-to-face contact with the
‘other’.” Sanabria Gómez, H. Risks
ass ociated with the use of WhatsApp: A
reflection from Heidegger and Ortega
y Gass et. p. 210 Vol. 24 No. 2 (2025):
July - December https://revistas.uis.
edu.co/index.php/revistafilosofiauis/article/
view/16072/13877 DOI : https://
doi.org/10.18273/revfil.v24n2-
2025010 Published 03-29-2025.
What is the other in the society in which we live? Can we, as
human beings, live without each
other? Can we, as beings who
are part of a system, live without
each other? “This technological
mediation reduces interactions
to functional exchanges,
where emotions are translated
into icons like the ‘happy face,’
eroding the depth of empathy
and physical presence. Furthermore,
the accelerated pace
of digital platforms —such as
WhatsApp— demands immediate
responses, imposing a dynamic
that trivializes existential
reflection”. Sanabria Gómez, H. Risks
Ass ociated with the Use of WhatsApp: A
Reflection from Heidegger and Ortega
y Gass et, p. 210 Vol. 24 No. 2 (2025):
July - December https://revistas.uis.edu.
co/index.php/revistafilosofiauis/article/
view/16072/13877 DOI : https://doi.
org/10.18273/revfil.v24n2-2025010
Published 03-29-2025.
What are we becoming?
Is it possible to stay on the
path we’re on? “Interactions,
although numerous, lack the
depth that emerges from physical
encounters: the neighbor
becomes just another contact, the family a chat group. This
dynamic foster digital chatter
—superficial discourses
that simplify complex issues
where the repetition
of slogans predominates over
critical debates” Sanabria Gómez,
H. p. 211. Risks associated with the
use of WhatsApp: a reflection from
Heidegger and Ortega y Gasset p.
210 Vol. 24 No. 2 (2025): July -
December https://revistas.uis.edu.co/
index.php/revistafilosofiauis/article/
view/16072/13877 DOI: https://
doi.org/10.18273/revfil.v24n2-
2025010 Published 03-29-2025.
With all that has been described,
it seems clear where
we are going if we continue the
path we are on nowadays.
You are a student at Atlantic
International University -AIU.
Study so that you don’t
be part of the world we
are living in. Write your
work to know: Why?
What for? When? Where?
What are the benefits?
This is the world we
must build by leveraging
the development of
knowledge.
BIBLIOGRAPHY. Dialnet- Lo viral y el espiral de lo efímero- noviembre 2022. https://
dialnet.unirioja.es/servlet/articulo?codigo=9114799 | UNESCO- de qué hablamos cuando
hablamos de inteligencia artificial. 2024. https://unesdoc.unesco.org/ark:/48223/pf000
0391087?posInSet=11&queryId=N-EXPLORE-3dc088ba-e64c-40de-8d5a-9a995fd405c6
| UNESCO- Inteligencia artificial y democracia- 2024. https://unesdoc.unesco.org/
ark:/48223/pf0000389736_spa?posInSet=19&queryId=N-EXPLORE-3dc088ba-e64c-40de-
8d5a-9a995fd405c6 | Sanabria Gómez, H. Riesgos asociados al uso de WhatsApp: una
reflexión desde Heidegger y Ortega y Gasset. Vol. 24 Núm. 2 (2025): julio - diciembre.
https://revistas.uis.edu.co/index.php/revistafilosofiauis/article/view/16072/13877 DOI:
https://doi.org/10.18273/revfil.v24n2-2025010 Publicado 29-03-2025. | Wittgenstein, L.
Tractatus Lógico Philosophicus. Oxford University Press, Reino Unido, 2023.
Abstract
Africa’s access to justice dilemma
is not merely an inherited
burden —it is a powerful
opportunity for transformation
and rebirth. This paper, authored
by Abdulaleem Anjolaoluwa
Ademola-Osinuga, a
Bachelors Business Administration
from Atlantic International
University (AIU), advocates for
the establishment of Access to
Justice Incubators —ecosystems
that transcend reform and
instead reimagine justice from a
deeply rooted African perspective.
With profound gratitude,
I acknowledge the edification
received through the influence
of my superintendent,
Ms. Chinenye Uwanaka of
Firma Advisory (Access to
Justice), whose rare insight and
dedication have significantly
shaped this work and expanded
its scope in justice innovation
across Africa. Grounded
in practical involvement with
African Village (Opportunities
& Talent) and enriched
by collaborative synergy with
transformational figures
such as Gbemisola Sowunmi
(Head of Administration) and
Folashikemi Olaniyan (Vice
President), this article proposes
an interdisciplinary roadmap
toward justice sovereignty and
the restoration of indigenous
African system.
1. Introduction
Post-independence Africa
still grapples with systems
structured for control rather
than community. Access to
justice frameworks across
the continent remain modeled
after colonial templates
that often undermine the
lived realities and heritage of
African societies. As a Business
Administration Personnel
from AIU, my training in
critical thinking and global
development equipped me with
the strategic capacity to engage
Africa’s access to justice
rebirth not from the sidelines,
but from within collaborative
innovation. I currently serve as
a managing partner at African
Village (Opportunities &
Talent), an incubator space for
entrepreneurial and cultural
redesign that can be served as
a purpose across Africa.
This article proposes that
what Africa truly needs is a
network of access to justice
incubators —mechanisms
through which post-colonial
justice systems can evolve into
people-centric, communityconscious,
and culturally
aligned frameworks.
2. Colonial Access to Justice
as the Foundation of
Suppression
Colonial access to justice
systems were never intended
to empower; they were crafted
to dominate. These frameworks,
written in foreign
languages and complex legal
jargon, were enforced to
replace, not integrate, indigenous
norms. The residue of
these systems remains present
in many African access to justice
codes today. For any form
of authentic transformation to
occur, access to justice incubators
must identify and strip
away these outdated residues,
making room for systems that
are contextual, restorative,
and inclusive.
Colonial laws served as
instruments of oppression,
denying Africans the right to
govern themselves and maintain
their traditional systems
of dispute resolution. The
systems that were put in place
by colonial powers sought to
dehumanize and alienate indigenous
peoples by imposing
a foreign framework that had
no connection to their culture
or values. The challenge of
undoing this history remains
a daunting one, as many of
these colonial systems have
remained entrenched, perpetuating
inequality and mistrust.
For African societies to
heal, they must acknowledge the pervasive nature of this
inherited legacy and deliberately
chart a course for their
own justice systems, rooted in
their history, values, and lived
experiences.
3. Africa’s Ongoing Access
to Justice Identity
Crisis
Most African nations today
operate under hybrid access
to justice systems: foreign in
structure, local in spirit. This
contradiction has led to:
• Disengaged populations, who
see access to justice
as distant or irrelevant;
• Ineffective justice systems,
often plagued with bureaucratic
delay and distrust;
• Institutional dependency,
where systems buckle
under the weight
of imposed models.
What’s needed is a structural
shift, not just administrative
reform. Access to justice incubators
offer that opportunity.
The challenge is multifaceted.
From the lack of faith in judicial
systems to the deep-seated
belief that justice is only for the
privileged few, access to justice
is seen as a distant concept.
It remains a privileged space
where many cannot engage
due to complex procedures,
high costs, and systemic discrimination.
African incubators,
therefore, must be capable
of addressing these issues by creating access systems that
are not only responsive to the
people’s needs but also sustainable
in the long term.
4. Indigenous Access
to Justice Models as a
Compass
Africa is rich in access
to justice wisdom. From the
conflict-resolving circles of the
Yoruba elders to the communal
consensus models in the Igbo
and Bantu systems, indigenous
access to justice frameworks
thrived before colonial interruptions.
These systems were:
• Restorative rather
than punitive;
• Accessible to the common
person;
• Deeply entwined with community
values and ethics.
An incubator approach allows
us to modernize these frameworks
without erasing their
essence —making access to
justice an ally, not an enforcer.
These indigenous models offer
critical lessons in how justice
can be effectively delivered, not
through adversarial mechanisms,
but through reconciliation,
healing, and restorative
practices. By focusing on
relationships, communities
were able to resolve disputes
and heal the wounds caused
by injustice without the need
for punishment. This approach
emphasizes the role
of the community in shaping justice outcomes and highlights
the importance of shared
responsibility.
The challenge is to adapt
and integrate these indigenous
frameworks into modern
systems while remaining
true to their values. African
access to justice incubators
have the potential to draw
from both traditional wisdom
and modern legal practices,
ensuring that they are both
forward-looking and rooted in
African values. This would not
only promote a more inclusive
system but also help preserve
African cultural heritage.
5. Access to Justice
Incubation: A Path
Toward Institutional
Self-Respect
African Village (Opportunities
& Talent) is one of the
platforms where I engage
reformative incubation as a
dynamic, people-first solution.
Alongside exceptional contributors
like Gbemisola Sowunmi
(Head of Administration) and
Folashikemi Olaniyan (Vice
President), we prioritize:
• Innovation labs, where youth
co-develop future-facing
policies;
• Digital civic tools, that
simplify access to justice in
native dialects;
• Hybrid councils, where traditional
and statutory bodies
collaborate; • Community justice pilots,
incubating new rules tailored
to local realities.
These efforts are driven by a
firm belief: Africa must not
outsource its access to justice
future. We are committed to
cultivating a new generation
of leaders who are not only
trained in the traditional access
to justice frameworks but are
also capable of bringing innovative
solutions to the table.
This includes the use of technology
and digital tools that
make access to justice easier for
everyone, regardless of location
or socioeconomic status.
6. Challenges Incubators
Must Confront
No meaningful incubation
can occur without tackling
structural barriers: • Policy rigidity: Governments
often hesitate to allow access
to justice pluralism.
• Academic stagnation: Access
to justice faculties continue
to teach obsolete models.
• Technological underutilization:
Access to justice tools
remain inaccessible to rural
populations.
• Lack of funding: Incubation
requires sustainable
financing and cross-sector
support.
Leadership —visionary and
inclusive— is key. This is
where educational systems
like that of AIU shine, offering
learners the room to think
across boundaries and innovate
within constraints. However,
more needs to be done
to cultivate access to justice
ecosystems that are truly participatory. Educational
institutions and access to
justice incubators must
align to create collaborative
partnerships with
community leaders, policy
experts, and technologists.
It’s also critical that they
build financial sustainability
into their models to ensure
that their work remains impactful
in the long term.
7. Education: The
Lifeblood of Access to
Justice Incubation
Access to justice incubation
begins in the classroom.
It is imperative that African
academic institutions:
• Shift away from purely
Eurocentric access to justice
teachings;
• Encourage critical study of
African access to justice
systems;
• Introduce entrepreneurship in
access to justice and policy design;
• Create
platforms
for students
to work with
elders and civic
innovators.
Atlantic International
University’s (AIU)
unique interdisciplinary format
gave me the liberty to explore
access to justice, culture, and
governance from a developmental
lens —not as subjects
to memorize but as systems
to reshape. This is the kind
of education our continent’s
future access to justice architects
deserve. Students must
be equipped not only with
theoretical knowledge but also
with the practical skills needed
to build sustainable justice
systems for their communities.
8. Building a Continental
Incubator Culture
Africa must foster a pan-African approach to
incubation. We need continental
platforms that:
• Promote the co-creation of
regional access to justice
frameworks;
• Support multi-country
access to justice apprenticeships
with traditional
courts;
• Fund local tech platforms
for dispute resolution;
• Elevate young policy entrepreneurs
who design for
their communities.
African Village operates with
this spirit, serving as a bridge
between grassroots wisdom
and industrial action. We
recognize that Africa’s challenges
cannot be solved in
isolation, and therefore, our
solutions must be holistic,
collaborative, and inclusive.
By facilitating the exchange
of ideas and resources between
countries, we can build
a unified approach to solving
the access to justice challenges
across the continent.
9. Recommendations
for Policy and Practice
To catalyze access to justice
incubation, the following
measures are essential:
1. Establish national access to
justice incubation centers,
linked to ministries
of access to justice and
education.
2. Formally recognize hybrid justice systems, balancing
tradition and modernity.
3. Offer state-backed incentives
for academic-community
access to justice co-creation.
4. Digitize indigenous access
to justice systems, preserving
them and making them
actionable.
5. Train leaders in Anti-Corruption
design thinking, not just
procedural access to justice.
Governments must act to
create an environment where
these incubators can thrive.
This includes the support of
local communities and the active
engagement of stakeholders
across sectors. Additionally,
there is a need for legislative
changes to formally integrate
alternative dispute resolution
mechanisms within the broader
access to justice system.
10. Conclusion
Africa’s access to justice future lies not in mimicry, but
in mastery. Mastery of its own
wisdom. Mastery of its people’s
needs. Mastery of systems that
align with its soul. The continent
must shift from merely inheriting
systems to intentionally incubating
them. Access to justice incubators
are the strategic engine
through which justice, relevance,
and sovereignty can be reborn.
As a Bachelors of Business
Administration from AIU, and
through my work at African
Village (Opportunities & Talent),
I see not just what is broken
—but what is possible and
can be fixed. Alongside leaders
like Gbemisola Sowunmi and
Folashikemi Olaniyan, we will
continue to nurture this new
vision of African sovereignty
and spread it to the global
community. We will incubate
the future of access to justice,
from a place of pride, culture,
and destiny for all.
REFERENCES. Okafor, O. (2013). The African Union and the Quest for Sovereignty:
A Historical and Political Perspective. African Journal of International
and Comparative Law, 21(2), 147-171. Access via: https://www.tandfonline.com/
toc/raic20/current | Banda, F. (2014). Reconstructing Justice in Post-Colonial
Africa: International Human Rights Law and the Right to Justice. Human
Rights Quarterly, 36(1), 1-24.b Access via: https://muse.jhu.edu/journal/27 | Chin,
G. (2016). Access to Justice in Africa: Post-Colonial Legal Institutions and
Their Evolving Role in the Pursuit of Sovereignty. Journal of African Law,
60(2), 217-235. Access via: https://www.cambridge.org/core/journals/journal-of-africanlaw
| Mamdani, M. (1996). Citizen and Subject: Contemporary Africa and the
Legacy of Late Colonialism. Princeton University Press. Access via: https://
press.princeton.edu/books/paperback/9780691037796/citizen-and-subject
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