Abstract
In view of the limited consideration for Afrocentric perspectives in organisational ethics literature, we examine Employee-Centred Corporate Social Responsibility (EC-CSR) from the perspective of Afrocentric employees’ social expectations. We posit that Afrocentric employees’ social expectations and the organisational practices for addressing these expectations differ from conventional conceptualisation. By focusing specifically upon the psychological attributes evolving from the fulfilment of employees’ social expectations, we argue that Afrocentric socio-cultural factors could influence perceived organisational support and perceived employee cynicism. We further draw upon social exchange theory to explore rational reciprocity (i.e. attitude and behaviour) evolving from the fulfilment and breach of employees’ social expectations at work. Contrary to the rational norm of reciprocity, we identify a reciprocity norm within which the breach of employees’ social expectations could in fact engender positive reciprocity rooted in esan reciprocity ideology—an ideology that emerged from the ethical tradition of the Yoruba people from Nigeria, West Africa. Overall, our paper elucidates the implications of Afrocentric peculiarities for employees’ social exchange within the African workplace, thus extending the present understanding in this regard.
Highlights
African cultures are considerably similar, mainly in terms of the pervasive preference of the African people for community life (Agulanna 2010; Mbigi 2005; Menkiti 1984)
Going forward, we propose that Afrocentric factors play a crucial role in shaping the psychological contract and the reciprocal Employee-Centred CSR (EC-CSR) practices of organisations
In relation to our first objective, we argued through our first proposition, that both the relational psychological contract of employees and EC-CSR, are susceptible to sociocultural exigencies such as the ubuntu Afrocentric philosophy, which for instance suggests that employees may expect the organisation to provide for family needs, including healthcare, and funeral arrangements (Khomba 2011)
Summary
African cultures are considerably similar, mainly in terms of the pervasive preference of the African people for community life (Agulanna 2010; Mbigi 2005; Menkiti 1984). The African way of life suggest that ‘people are not individuals, living in a state of independence, but part of a community, living in interdependent relationships’ An African is less resilient as a lone individual, but may be greatly resilient as a community member. The sense of community amongst Africans further resonates with the ubuntu philosophical aphorism: ‘umuntu ngumuntu ngabantu’ which is translated as ‘I am, because we are; and since we are, I am’ African communal instinct as encapsulated in ubuntu philosophy (and other Afrocentric ethics) have positive implications for ‘compassion, reciprocity, dignity, harmony and humanity in the interests of building and maintaining community’ African communal instinct as encapsulated in ubuntu philosophy (and other Afrocentric ethics) have positive implications for ‘compassion, reciprocity, dignity, harmony and humanity in the interests of building and maintaining community’ (Nussbaum 2009, p. 100)
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