NO HURYYY!
- MJKG
- Jan 29
- 3 min read
Updated: Jan 30
Picture this: Your friend invites you to a wedding party at 2 pm. Unfortunately, you arrive on time. At 2 pm. Only to meet unfinished decorations. 2 hours later, the DJ is only just setting up. Finally, the festivities begin at 5 pm.
This is "African Timing" for you. Where set times are merely suggestions more than they are a mandate. Individuals attend social, professional and community engagements when ready - not when required. Moreover, time is not confined to the tick of the clock but is flexible according to the rhythms of people's lives. The roots of "African Timing" can be traced back to the pre-development of the agrarian economy, where the pace of socio-economic activities was slow. Oftentimes, you would see people sit idly without doing anything. They were only in action when harvest seasons came [1]. However, the landscape of Africa has changed. The economy has transitioned to a more modern economy, which typically requires punctuality as there is much to do daily with so little time.
Punctual outsiders, those not accustomed to this behaviour, would be frustrated and annoyed. Insiders, born and bred in this culture of "African Timing," would only be indifferent. They expect this to happen.
"African timing" is not just confined to social events like weddings and parties but is seen as the "modus operandi in the work life of (African) public service workers" [2].
Yes, at times, it can be amusing to discuss the few times you had arrived on time to an event, like a friend's birthday party or a community meeting, only to find the organisers themselves were not ready. But sometimes you wonder: How late is too late? Some would say 30 minutes is too late, some 2 hours. However, others would say you are not late as long as the event is still on!
Even though the African concept of time might seem amusing, some costs come alongside. For instance, perpetual tardiness in professional settings can lead to missed important deals and opportunities. Time and time again, we read stories of individuals who went late for an interview, completely failing it even though they were the perfect candidates. Moreover, delays in public services such as healthcare and fire services can cost lives. The summative effect of inefficiency impedes societal improvement. Why should we jeopardise ourselves because of a behaviour that can be changed?
On the bright side, change is occurring, especially in professional environments. Organisations and societies that interact with the global community are increasingly valuing punctuality. With the rise of finance and trade that require strict time compliance, Africans are finding that they don't have the same flexibility of time at work. This shift in mindset is a positive sign that 'African Timing' is not a fixed cultural norm, but a concept that can adapt to the demands of the modern world.
So, will 'African Timing' ever fully change? Not entirely. Though the perception of time in the professional world has evolved, social events may still maintain their relaxed approach. The key is to find a balance, respecting the cultural traditions that make 'African Timing' unique, while also acknowledging the demands of the modern world that require more strict time compliance.
We can gradually take control of this situation, clearing the African stereotype of laziness and perpetual lagging behind. This stereotype, often associated with 'African Timing ', undermines the hard work and dedication of many Africans who are punctual and efficient in their professional and personal lives.
"To kill time is to bury opportunities."
References:
[1] Babalola S.F. and Alokan O.A. (2019). African Concept of Time, a Socio-Cultural Reality in the Process of Change. Accessed 26 January, 2025. https://core.ac.uk/reader/234634253 [online]
Core.ac.uk. [online] doi:oai:ojs.localhost:article/5290.
[2] Onyishi, I.E., Ugwu, F.O., Ujoatuonu, I.V.N., Ugwu, L.E. and Okeja, U. (2022). The ‘African Time’ Syndrome: Understanding Lateness among Nigerian Public Service Workers. Journal of Social Service Research, pp.1–14. doi:https://doi.org/10.1080/01488376.2022.2139041.
~Nwadinma Amucheazi, Assistant Editor 24/25 Committee
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