The glocal implications of Chimakonam's Ezumezu logic for the understanding of Africa's ontological heritage

No people can lay claim to possessing a philosophic tradition without a clearly formulated method, and no method is possible unless anchored on a background logic. This is the bold and revolutionary purpose pursued in Jonathan Chimakonam's book Ezumezu: A System of Logic for African Philosophy and Studies, which sought to provide the basis for settling the nagging question of the criteria for the Africanness of a philosophy. This paper, in the spirit of logic, undertakes to examine the implications of these positions for thinking globally and acting locally in the context of Africa-centered/concerned/focused philosophy and studies. Consequently, this paper defends a set of mutually inclusive theses. First, that the systematization of Ezumezu gives it the global fervor typical of philosophy as a specific human activity; second, that by the plethora of new concepts and refreshing neologisms inherent in the conception, a solid foundation is laid for a context-dependent and culture-inspired, ethnological African scholarship; and third, that Ezumezu logic ultimately provides ajustification for the communalist ontology, an ontology that is indeed African. Employing expository, analytic, and hermeneutic methodologies, the paper submits that now that the Ezumezu book is being translated into some international languages, and the Ezumezu Logic is being taught in some universities within the intellectual North, there is no doubt that this is the logico-ontological heritage that Africa is exporting to the world, which she birthed her civilization. The paper carries out an analysis of the double trilogies of MDU (MethodDifference-Unity) and LOL (logic-Ontology-Language) to explain the multidimensional and multifaceted issues integrated within the Ezumezu system. The paper concludes with a discussion of how the Ezumezu System grounds the communalist ontology.