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While all previous ritual hierarchies remained intact, they were marginalised in the face of a new communalistic egalitarian religion, likely similar to the modern Do.
Early American society could thus be characterized as "coercively communalistic," "majoritarian," even "totalitarian.
At this juncture, it is not particularly difficult to see how a theory (communal theory of personhood) that is equally heavily communalistic as it is individualistic would accommodate and strongly advocate for the doctrine of individual rights.
Black women's perceptions of fulfillment of obligation as a reward may be the consequence of being socialized into a uniquely gendered communalistic moral sensibility; while, the difference in opinion about the benefit of creating change in others between young adults and middle-aged and elders may reflect the latter's developmentally predictable greater value for the generative role.
This form of leadership is communalistic in scope as it incorporates everyone into leadership process through a process of socialisation; it also rejects Eurocentric model of management methods that are individualistic.
Some of the themes linking the attitudes, beliefs and behaviors related to illness throughout Africa include: communalistic social structures; lifestyles that encourage harmony with environment/nature; the prominence of spirituality in the worldview; belief in both natural and supernatural causation of illness with the acknowledgement that most theories are culture specific; and the frequent use of religious/spiritual healers to treat illness.
Thus, demonstrating the communalistic nature of African people and the direct connection of one's spirit to their name.
Situating human rights in the African worldview, it becomes evident that the western conception of individual human rights ownership is rather individualistic and atomic and not communalistic.
On a daily basis, Western individuality is eating deep into African societies; for instance, in recent marriages, communalism becomes a vice and the 'me and my wife syndrome' is raised above the traditional African communalistic style which used to exist.
In its reformative essence, when a culprit is punished, such is done with the view to fine-tuning the character of the said offender in line with the communalistic ethos of the Yoruba culture.
Such an ethics is synthetically pragmatic, communalistic and de-ontologistic.
The fundamental question in this regard is: what would be the conception of personhood/personality in a communalistic society, and what was it like in the experience of the traditional Yoruba?