Friday, March 30, 2018

Re: USA Africa Dialogue Series - Professor Wariboko Elected to the American Theological Society

Mammoth congratulations Nimi. You are shining the light and we're following. You have thought, written, and published yourself into the highest, most prestigious reckoning in the field. Your journey and humility inspire us all. Congrats on a well-deserved honor. I'd say we go wash am, but I don't want to get into a theological territory of rituals, metaphors, and vernacular philosophical disputation from which I will not be able to extricate myself.

On Thu, Mar 29, 2018 at 2:27 AM, Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com> wrote:
Resending in Case the Image in the Other Mail Did Not Arrive

Wow.

There is a Nigerian joke that goes, 'If you see former President Obasanjo, please tell him not to write me a letter', since his letters indicate potentially devastating political interventions directed at the person to whom the letter is written. Along related but contrastive lines, a person may rightly consider a public valoristic statement from Toyin Falola something of sterling value, a recognition of distinctive achievement by the person being celebrated, such brief but very rich pieces being a remarkable genre in the varied body of Falola's work, spanning poetry, autobiography, essays, expository books and interviews.

I particularly enjoyed this from Wariboko for its wit, ideational range and intercontinental cultural scope:

"There is also the option I will name after the Jewish philosopher, Walter Benjamin. In his first thesis on the philosophy of history he says that historical materialism will win all the time if it learns to have theology as the wizened dwarf hidden away and administering its operational and intellectual machinery.  (This option might also be called the biblical Esther option.).  The scholar from the margin can always hide under the table and secretly direct the affairs of the masters. 


[For clarification: Wikipedia exposition of  Benjamin's   "Theses on the Philosophy of History"; text of English translation of the "Theses"; Amanda Newman's essay on Benjamin's  integration of history and literature in relation to  the "Theses" and  Wikipedia on the richly ironic story of Esther].


The sixth is the Fela-Kuti option. Once Fela bought a Mercedes Benz car, the status symbol of the rich in Nigeria at the day and used it to carry rubbish in Lagos. Fela was not necessarily abolishing the status symbol, but he took what was "sacred" from an exclusive sphere, (temporarily) emancipated it from its connections to status and affluence and turned it to common use. In this same style, the scholar from the margin can "profane" the intellectual delicacies of the masters' table, "deactivate" them and put them into new possible radical uses—perhaps, permanently.


Finally, we have the Moremi option from Yoruba history and legend. A person uses her gifts to save her people. The scholar from the margins pays the sacrifice of hard work and she is admitted into the secret chambers of the masters from which she can learn much about the hegemonic ideas of the masters' house so as defeat or defang the overlords for the benefit of her people. Which of these options or a combination of them is the best for us?"


I have an issue, though, with the 'They and Us' attitude at times expressed towards the global Northern wing of Western academia as  suggested by this discussion.

If the scholar from the margins is seen as a threat or as not belonging,  why would 'she[ be]  admitted into the secret chambers of the masters from which she can learn much about the hegemonic ideas of the masters' house so as defeat or defang the overlords for the benefit of her people"?

On the contrary, in inviting the scholar to join them, are the custodians of the hegemonic order not better understood as seeing the scholar's work as complementing, enriching the system they represent ? Is any defeat or defanging really taking place? On the contrary, are the 'overlords' and the 'scholar from the margins' not working together to modify the hegemonic system?

In addition, to what degree, really,  can Wariboko be described as 'a scholar from the margins'? In terms of his birth, initial education and young adulthood, as a person who had to appeal to the school principal to allow him do the secondary school entrance exam even though  he had no money to pay for it,  ironic bcs he was the best student in class, a First-Class university graduate  jobless for  two years after his first degree,  experiences  described in published interviews, he is Nigerian, a location and experience that can be uncontroversially  defined as globally marginal.  But from his graduate education and much of his work history, he is North American. 

His later education and most of his work history  are mapped in terms of participation in defining institutions of the global North, the Ivy League universities of Columbia and Princeton, the global economic centre that is  Wall Street and the global academic nexus of Boston. 

Wariboko has moved from inadequacy stemming from growing up in  straightened circumstances after being born in  the context of Abonnema in Nigeria's Niger Delta to living in difficult situations enabled by contradictions of Nigeria after his  BA  to becoming a  member of  an international  elite centred in the global North, more a part of its defining systems than most Euro-Americans who have lived all their lives in that region, an exclusivity emerging from the stringent conditions for entry into this elite, an identity which, having earned, stands, regardless of  anti-Black racism that can be so stark in the US and the recent ridiculous comment on Africa by the often ridiculously behaved current President.

In relation to the ideational scope and thrust of Wariboko's work, the Western academy is often happy to absorb a wide range of perspectives in enriching itself. A good number of the scholars and students working for decolonizing  the academy are based in the Northern bastion of the Western academy and their progress in that system is intimately related to the contrastive perspectives they bring to the table. Their books are published by Western academic presses. They dont need to publish in academic journals outside this zone of influence while those from outside the zone struggle to publish in such journals. Their academic reputations are based on the contrarian ideas they represent. The Northern wing of the Western academy has become so secure in its success, so robust in its foundations, it can, to a significant degree,  afford to assimilate various standpoints beyond those recognized by its  foundations, including those critical of itself, with such contrastive orientations enriching its overall structure as a meeting place of the world, a watering hole for all  kinds of enquirers, a nexus of global knowledge. Western academia of the 21st century, though still globally hegemonic and significantly Euro-American  in orientation, is not as monolithic and rigid as in earlier centuries.

Wariboko's physical location in the infrastructural and fraternal enablement of the Northern wing of the Western academy is central to his work, enabling his  easy access to the massive arsenal of scholarly texts that underlies his productivity, and rewarding him through professional advancement for scholarship integrating the diverse domains of Western and African philosophies, Christian theology and economics.

It is his ' liberatory, radical, and subversive scholarship on social ethics ', as described by Falola,  that has earned Wariboko the recognition  he is getting. Why should he be seen as now facing a challenge in connection with those aspects of his work, a challenge emerging from  being honoured for  scholarship in which those values are central?

Is the more realistic perspective not  to recognise Western academia as an ally rather than as an adversary in the struggle to decolonize knowledge from Eurocentric domination, the effort to create a more pluralistic academic world, to decolonize social spaces of destructive economic and political hegemonies?  

Paul Tillich and Reinhold Niebuhr, earlier members of this Society into which Wariboko is being inducted, spoke to the world from a North American base grounded in an international breadth of scholarship. Wariboko is speaking from  biographical roots in Nigeria, reaching out to a history in the US and spanning scholarship in religion, economics and philosophy on Africa and from Europe and North America, within the context of the Christian theological tradition, ranging from its Biblical to its later Northern African roots, as represented by such figures as Augustine of Hippo and Origen,to  its European roots and later histories across the centuries, from figures like Anselm of Canterbury, and, in  the Middle Ages, Thomas Aquinas to Martin Luther to the 20th century figures Karl Barth and Paul Tillich and later Western  and African  developments. He is therefore bringing something distinctive to the Society. 

His work is built on  a social range covering  entry into Christianity, while an investment banker in Lagos,  through fellowshipping with  the govt displaced former citizens of Nigeria's Maroko,  going on from that experience of illumination within poverty to build a philosophy of universal significance, as he describes the experience  in The Pentecostal Principle, a primary  statement of his philosophy, to working as a banker in the global financial nexus of New York's Wall Street to life as an academic in Boston, a global academic centre.

Please allow me to leave you with  images and a few lines evoking the convergence of Wariboko's transformative spiritual experience with the poor people  of  Maroko and later living and working in the centres of affluence represented by Boston, where he now is:

                     


Top left: Picture from the Makoko Lagos community, an existing community like the Maroko community, the latter forcefully dispersed by the Nigerian government, dispossessed of their land and property, and, in some cases, of their health and lives,  with inadequate or no compensation.  The survivors of this displacement introduced Wariboko to Pentecostalism, a context that inspired the seeds of his theology.

 Top right: Toyin Falola's picture of Boston,  the setting of Nimi Wariboko's endowment with the Water Muelder Professorship of Social Ethics, Boston University School of Theology, from Falola's Toyin Falola's Flickr album of the event. 

"Maroko was destroyed but poor people were still there as servants, drivers, cooks, gatemen, hanger-ons, poor relatives (of the rich), other surplus population, and so on of the rich and powerful that moved into the area and built the mansions. Besides, some of the poor from VI and Ikoyi [ among the most elite sections of Lagos] came to the place. We worshipped in an open-air place in a primary school campus, rain and shine came down on us and we did not care"- Personal communication. E-mail of 7 December 2017 at 13:56 to Oluwatoyin Vincent Adepoju.

"To the people I worshiped with in the extremely poor neighborhood of Maroko, near the affluent Victoria Island, Lagos, grace was what was needed to lift off the burden of surplus suffering that had been politically imposed by the acts of the rulers of Nigeria and unseen spiritual agents.

Having learned from them, I think of grace as God's act :

"… grace [ erupting] among human life-forms confined to the 'zones of abandonment', marked by unrelenting vulnerability to death through poverty, and weighed down by socially imposed suffering. …what struck me most [in that introductory experience to Pentecostalism] was the emphasis on the human capacity for the new, to begin something new; not the health and-wealth gospel [ a belief in rewards of being a  Christian, a central theme in Nigerian Pentecostalism]. … I summed up my first impressions in terms of seven principles. These are what have been transformed into the pentecostal principle".

... 

 "Those of us to whom the world has said there is no hope owe it to ourselves, and the rest of the world, to pursue the un-foreclosed and un-foreclosable option of existence. We owe it to our children and grandchildren to imagine what is beyond the horizon in our current phase of life and economic development. We have to think in terms of possibility — in possibilities only!...the possibilities of human flourishing in theonomous relationship with the Spirit of God"- Nimi Wariboko, The Pentecostal Principle.

 The picture above  of a busy Boston street incidentally evokes the human dynamism and its suggestion of cosmic dynamism central to Wariboko's work, as "a philosopher of the cosmopolis [as evident, for example,  in his Charismatic City and  God and Money: A Theology of Money in a Globalizing World]exploring its human and financial flows, its dynamisms of power and inequality, its reflection of the configurations that define global society, as he projects perspectives on how human aggregations within space and time but ultimately grounded in eternity may be best developed to promote human well-being", as described by myself in "Thematic and Expressive Rhythms: From Biophilia to Cosmophilia in the Philosophy of Nimi Wariboko", published  on Facebook and academia.edu.



On 29 March 2018 at 08:16, Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com> wrote:
Wow.

There is a Nigerian joke that goes, 'If you see former President Obasanjo, please tell him not to write me a letter', since his letters indicate potentially devastating political interventions directed at the person to whom the letter is written. Along related but contrastive lines, a person may rightly consider a public valoristic statement from Toyin Falola something of sterling value, a recognition of distinctive achievement by the person being celebrated, such brief but very rich pieces being a remarkable genre in the varied body of Falola's work, spanning poetry, autobiography, essays, expository books and interviews.

I particularly enjoyed this from Wariboko for its wit, ideational range and intercontinental cultural scope:

"There is also the option I will name after the Jewish philosopher, Walter Benjamin. In his first thesis on the philosophy of history he says that historical materialism will win all the time if it learns to have theology as the wizened dwarf hidden away and administering its operational and intellectual machinery.  (This option might also be called the biblical Esther option.).  The scholar from the margin can always hide under the table and secretly direct the affairs of the masters. 


[For clarification: Wikipedia exposition of  Benjamin's   "Theses on the Philosophy of History"; text of English translation of the "Theses"; Amanda Newman's essay on Benjamin's  integration of history and literature in relation to  the "Theses" and  Wikipedia on the richly ironic story of Esther].


The sixth is the Fela-Kuti option. Once Fela bought a Mercedes Benz car, the status symbol of the rich in Nigeria at the day and used it to carry rubbish in Lagos. Fela was not necessarily abolishing the status symbol, but he took what was "sacred" from an exclusive sphere, (temporarily) emancipated it from its connections to status and affluence and turned it to common use. In this same style, the scholar from the margin can "profane" the intellectual delicacies of the masters' table, "deactivate" them and put them into new possible radical uses—perhaps, permanently.


Finally, we have the Moremi option from Yoruba history and legend. A person uses her gifts to save her people. The scholar from the margins pays the sacrifice of hard work and she is admitted into the secret chambers of the masters from which she can learn much about the hegemonic ideas of the masters' house so as defeat or defang the overlords for the benefit of her people. Which of these options or a combination of them is the best for us?"


I have an issue, though, with the 'They and Us' attitude at times expressed towards the global Northern wing of Western academia as  suggested by this discussion.

If the scholar from the margins is seen as a threat or as not belonging,  why would 'she[ be]  admitted into the secret chambers of the masters from which she can learn much about the hegemonic ideas of the masters' house so as defeat or defang the overlords for the benefit of her people"?

On the contrary, in inviting the scholar to join them, are the custodians of the hegemonic order not better understood as seeing the scholar's work as complementing, enriching the system they represent ? Is any defeat or defanging really taking place? On the contrary, are the 'overlords' and the 'scholar from the margins' not working together to modify the hegemonic system?

In addition, to what degree, really,  can Wariboko be described as 'a scholar from the margins'? In terms of his birth, initial education and young adulthood, as a person who had to appeal to the school principal to allow him do the secondary school entrance exam even though  he had no money to pay for it,  ironic bcs he was the best student in class, a First-Class university graduate  jobless for  two years after his first degree,  experiences  described in published interviews, he is Nigerian, a location and experience that can be uncontroversially  defined as globally marginal.  But from his graduate education and much of his work history, he is North American. 

His later education and most of his work history  are mapped in terms of participation in defining institutions of the global North, the Ivy League universities of Columbia and Princeton, the global economic centre that is  Wall Street and the global academic nexus of Boston. 

Wariboko has moved from inadequacy stemming from growing up in  straightened circumstances after being born in  the context of Abonnema in Nigeria's Niger Delta to living in difficult situations enabled by contradictions of Nigeria after his  BA  to becoming a  member of  an international  elite centred in the global North, more a part of its defining systems than most Euro-Americans who have lived all their lives in that region, an exclusivity emerging from the stringent conditions for entry into this elite, an identity which, having earned, stands, regardless of  anti-Black racism that can be so stark in the US and the recent ridiculous comment on Africa by the often ridiculously behaved current President.

In relation to the ideational scope and thrust of Wariboko's work, the Western academy is often happy to absorb a wide range of perspectives in enriching itself. A good number of the scholars and students working for decolonizing  the academy are based in the Northern bastion of the Western academy and their progress in that system is intimately related to the contrastive perspectives they bring to the table. Their books are published by Western academic presses. They dont need to publish in academic journals outside this zone of influence while those from outside the zone struggle to publish in such journals. Their academic reputations are based on the contrarian ideas they represent. The Northern wing of the Western academy has become so secure in its success, so robust in its foundations, it can, to a significant degree,  afford to assimilate various standpoints beyond those recognized by its  foundations, including those critical of itself, with such contrastive orientations enriching its overall structure as a meeting place of the world, a watering hole for all  kinds of enquirers, a nexus of global knowledge. Western academia of the 21st century, though still globally hegemonic and significantly Euro-American  in orientation, is not as monolithic and rigid as in earlier centuries.

Wariboko's physical location in the infrastructural and fraternal enablement of the Northern wing of the Western academy is central to his work, enabling his  easy access to the massive arsenal of scholarly texts that underlies his productivity, and rewarding him through professional advancement for scholarship integrating the diverse domains of Western and African philosophies, Christian theology and economics.

It is his ' liberatory, radical, and subversive scholarship on social ethics ', as described by Falola,  that has earned Wariboko the recognition  he is getting. Why should he be seen as now facing a challenge in connection with those aspects of his work, a challenge emerging from  being honoured for  scholarship in which those values are central?

Is the more realistic perspective not  to recognise Western academia as an ally rather than as an adversary in the struggle to decolonize knowledge from Eurocentric domination, the effort to create a more pluralistic academic world, to decolonize social spaces of destructive economic and political hegemonies?  

Paul Tillich and Reinhold Niebuhr, earlier members of this Society into which Wariboko is being inducted, spoke to the world from a North American base grounded in an international breadth of scholarship. Wariboko is speaking from  biographical roots in Nigeria, reaching out to a history in the US and spanning scholarship in religion, economics and philosophy on Africa and from Europe and North America, within the context of the Christian theological tradition, ranging from its Biblical to its later Northern African roots, as represented by such figures as Augustine of Hippo and Origen,to  its European roots and later histories across the centuries, from figures like Anselm of Canterbury, and, in  the Middle Ages, Thomas Aquinas to Martin Luther to the 20th century figures Karl Barth and Paul Tillich and later Western  and African  developments. He is therefore bringing something distinctive to the Society. 

His work is built on  a social range covering  entry into Christianity, while an investment banker in Lagos,  through fellowshipping with  the govt displaced former citizens of Nigeria's Maroko,  going on from that experience of illumination within poverty to build a philosophy of universal significance, as he describes the experience  in The Pentecostal Principle, a primary  statement of his philosophy, to working as a banker in the global financial nexus of New York's Wall Street to life as an academic in Boston, a global academic centre.

Please allow me to leave you with  images and a few lines evoking the convergence of Wariboko's transformative spiritual experience with the poor people  of  Maroko and later living and working in the centres of affluence represented by Boston, where he now is:




                                                                                      
                                                   




Top left: Picture from the Makoko Lagos community, an existing community like the Maroko community, the latter forcefully dispersed by the Nigerian government,  dispossessed of their land and property, and, in some cases, of their health and lives,  with inadequate or no compensation.  The survivors of this displacement introduced Wariboko to Pentecostalism, a context that inspired the seeds of his theology.

 Top right: Toyin Falola's picture of Boston,  the setting of Nimi Wariboko's endowment with the Water Muelder Professorship of Social Ethics, Boston University School of Theology, from Falola's Toyin Falola's Flickr album of the event. 

"Maroko was destroyed but poor people were still there as servants, drivers, cooks, gatemen, hanger-ons, poor relatives (of the rich), other surplus population, and so on of the rich and powerful that moved into the area and built the mansions. Besides, some of the poor from VI and Ikoyi [ among the most elite sections of Lagos] came to the place. We worshipped in an open-air place in a primary school campus, rain and shine came down on us and we did not care"- Personal communication. E-mail of 7 December 2017 at 13:56 to Oluwatoyin Vincent Adepoju.

"To the people I worshiped with in the extremely poor neighborhood of Maroko, near the affluent Victoria Island, Lagos, grace was what was needed to lift off the burden of surplus suffering that had been politically imposed by the acts of the rulers of Nigeria and unseen spiritual agents.

Having learned from them, I think of grace as God's act :

"… grace [ erupting] among human life-forms confined to the 'zones of abandonment', marked by unrelenting vulnerability to death through poverty, and weighed down by socially imposed suffering. …what struck me most [in that introductory experience to Pentecostalism] was the emphasis on the human capacity for the new, to begin something new; not the health and-wealth gospel [ a belief in rewards of being a  Christian, a central theme in Nigerian Pentecostalism]. … I summed up my first impressions in terms of seven principles. These are what have been transformed into the pentecostal principle".

... 

 "Those of us to whom the world has said there is no hope owe it to ourselves, and the rest of the world, to pursue the un-foreclosed and un-foreclosable option of existence. We owe it to our children and grandchildren to imagine what is beyond the horizon in our current phase of life and economic development. We have to think in terms of possibility — in possibilities only!...the possibilities of human flourishing in theonomous relationship with the Spirit of God"- Nimi Wariboko, The Pentecostal Principle.

 The picture above  of a busy Boston street incidentally evokes the human dynamism and its suggestion of cosmic dynamism central to Wariboko's work, as "a philosopher of the cosmopolis [as evident, for example,  in his Charismatic City and  God and Money: A Theology of Money in a Globalizing World]exploring its human and financial flows, its dynamisms of power and inequality, its reflection of the configurations that define global society, as he projects perspectives on how human aggregations within space and time but ultimately grounded in eternity may be best developed to promote human well-being", as described by myself in "Thematic and Expressive Rhythms: From Biophilia to Cosmophilia in the Philosophy of Nimi Wariboko", published  on Facebook and academia.edu.








On 27 March 2018 at 22:54, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

Professor Wariboko Elected to the American Theological Society

Dr. Nimi Wariboko, the Walter G. Muelder Professor of Social Ethics at Boston University has been elected to the esteemed American Theological Society, the oldest theological society in North America. Founded in 1912, the Society is limited to one hundred scholars who are systematic or constructive theologians, ethicists, philosophers, biblical scholars, historians, and practical theologians. Members are nominated and elected based on their established record of contributions to the field of theological inquiry. The society meets once a year in the spring to discuss papers and research results of its members.

The Dean of Boston University School of Theology (STH), Dr. Mary Elizabeth Moore in her announcement of the news to the STH faculty says: "I bring you the wonderful news that Nimi Wariboko was elected to be a member of the American Theological Society. This is a high honor, as the Society has an esteemed reputation, dating back to 1912."

Wariboko was elected at its March 24, 2018 meeting at Princeton, New Jersey. He is well-known for his contributions to economic ethics, social ethics, philosophical theology, Pentecostal studies, and African studies. He is the author of over 20 books, including The Split God: Pentecostalism and Critical Theory (2018), Economics in Spirit and Truth: A Moral Philosophy of Finance (2014), The Pentecostal Principle: Ethical Methodology in New Spirit (2012), Ethics and Time: Ethos of Temporal Orientation in Politics and Religion of the Niger Delta (2010), and God and Money: A Theology of Money in a Globalizing World (2008).

            This highly select group of scholars in theological inquiry has many world-famous scholars as its past presidents. They include Paul Tillich, Reinhold Niebuhr, H. Richard Niebuhr, Douglas Clyde Macintosh, John Baillie, Wilhelm Pauck, and Robert C. Neville. Many of its past and current members have also given the Gifford lectures (what scholars in theology, ethics, and philosophy consider as their own version of the Nobel Prize). Gifford lecturers are recognized as the preeminent thinkers in their various fields. According to the Gifford Lectureship website, among the many gifted lecturers are Hannah Arendt, Noam Chomsky, Stanley Hauerwas, William James, Jean-Luc Marion, Iris Murdoch, Roger Scruton, Eleonore Stump, Charles Taylor, Alfred North Whitehead, and Rowan Williams.

            I am proud of Professor Wariboko for his election into this small body confined to experts and preeminent thinkers in theology and philosophy. He is the third African to be elected to this distinguished body. The first African is a white South African, Professor Wentzel van Huyssteen of Princeton Theological Seminary who was elected into the Society in 2000 and gave the prestigious Gifford Lectures in 2004.

In my usual way of provoking intellectual discussions among scholarly friends I asked Professor Wariboko this question: Now that the theological establishment has invited you to sit at the "big man's table" and dine luxuriously with the top wigs, what do you intend to do with your liberatory, radical, and subversive scholarship on social ethics? Not long ago, you were also honored with a very prestigious endowed chair in ethics in this country. Have you joined them or come into your Paradise?

            This is his response: There are always, at least, seven options anytime a scholar from the margins of the world is invited to the big house, the master's table. Option one is what you have just laid out: enjoy the masters' delicacies and wine and adopt their tools of the trade. This is not my option. The second option is the Daniel Option. Like Daniel in the Bible the scholar from the margin can purposed in her heart not to "defile" herself with the king's delicacies. She can figuratively go on a fast or live on vegetables and water amid the temptations of the masters' cuisine.

The third option is from Saint Paul. Here I mean the as-if-not stance of Paul in I Cor. 7: 20, 29-31. Paul says in this passage that the true believer should participate in the affairs of this world through an attitude of suspension, with some distance. "Those who weep as though they did not weep, those who rejoice as though they did not rejoice." Fourth, we have the Mark-Taylor option. Taylor was my teacher at Princeton. He would advise the scholar from the margins to go into the room and overturn the table of delicacies as Jesus did in the temple.

There is also the option I will name after the Jewish philosopher, Walter Benjamin. In his first thesis on the philosophy of history he says that historical materialism will win all the time if it learns to have theology as the wizened dwarf hidden away and administering its operational and intellectual machinery. (This option might also be called the biblical Esther option.) The scholar from the margin can always hide under the table and secretly direct the affairs of the masters. The sixth is the Fela-Kuti option. Once Fela bought a Mercedes Benz car, the status symbol of the rich in Nigeria at the day and used it to carry rubbish in Lagos. Fela was not necessarily abolishing the status symbol, but he took what was "sacred" from an exclusive sphere, (temporarily) emancipated it from its connections to status and affluence and turned it to common use. In this same style, the scholar from the margin can "profane" the intellectual delicacies of the masters' table, "deactivate" them and put them into new possible radical uses—perhaps, permanently.

Finally, we have the Moremi option from Yoruba history and legend. A person uses her gifts to save her people. The scholar from the margins pays the sacrifice of hard work and she is admitted into the secret chambers of the masters from which she can learn much about the hegemonic ideas of the masters' house so as defeat or defang the overlords for the benefit of her people. Which of these options or a combination of them is the best for us?

 

 

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