"i'd be more interested in understanding an order that deviates from such simple notions that children sacrifice is a backward practice, that the people who practiced it were simple, fearful villagers incapable of reflecting on their practices." Ken,
It's always difficult not to respond to your post, Ken. Being a good teacher (a la your former students) you always find a cool way to keep a robust conversation alive. I love it.
Part of what has crippled African or Africa-centered discourse, from its birth in the diaspora, is its inevitable contrastive stance to the West. Understandably, people of African descent have taken a justifiable task of proving that the African is human. I thank them for that. But my sentiment is closer to Soyinka's warning at the Afro-Scandinavian Writer's Conference in Stockholm in 1967. He stated that the writer [and thinker] needed to be released from the obsession with the past because it led to the "destruction of the will to action" and ultimately to "the total collapse of ideals, the collapse of humanity itself."
Each time we Africanists feel the obligation to defend the humanity of Africans, we usually end up poo-pooing the West and by the time we are done we no longer have the requisite energy to engage our African humanity as rigorously as it should be. I wouldn't have actually associated humanism with Obierika. I was only responding to your claim that Obierika represented "African humanism." I wanted to understand the content of humanism.
But even if we are to dismiss the Enlightenment notion of humanism, shouldn't we at least give the European thinkers some credit for liberating the European humanity from the darkness of Middle Ages? Historically, modernity, which Enlightenment is an integral part of, came on the heels of European Thirty Years' War (1618 –1648), the inquisition, witch-hunting, ritual sacrifices and all forms of superstitions packaged as religious practices. European thinkers began to pose questions and to challenge authority, to posit man (the human), not God, at the center of existence. Of course, they didn't have me and my ancestors in mind. But I've learned to appreciate their efforts which gave birth to the triumph of reason. I understand that absolute rationality has its dark sides.
Can we agree that child sacrifice is wrong? Forget about it being backward or forward.
If I say that child sacrifice is backward, some clever mind would ask: "backward in relation to what?" It is not backward; it is inhuman. In many parts of Africa something close to that is taking place even as we write; humans are hunted down and their body parts are harvested for some ritual purposes. Baby factories exist in some parts of Igboland. Baby-factory: hostels or brothels where women are serially impregnated and kept in bondage for nine months. Their babies are then "given up for adoption" at exorbitant prices. Alone in Imo State up to 257 such factories have been uncovered in the past five years. Is this backward? This is among the people who used to cast twins away, the people who invented a God of slavery. If the European Enlightenment can help me educate my people about the dignity of individuals, why wouldn't I use it?
I am eclectic in my selection of influences. I have some knowledge of biblical exegesis, but I teach the bible as literature. I am aware that Abraham is a fictional figure. I admire the ingenuity of the Jews and Greeks. Africans can learn one or two things from them (Never mind that some Bantu people claim to be Jews!!)
I agree with you that Achebe set out to humanize his Igbo world. I am perhaps one of the few Igbos who believe that he didn't go far enough. He was tepid, if not cowardly, in that effort. But I understand that he couldn't have achieved everything. The point in being a great ancestor, as he is, is that those of us who come after him visit him again and again for our intellectual nourishment. But he is not a saint. Nor are Things Fall Apart (his first book) or There Was a Country (his last one) infallible documents. As a person who shares the same culture with him, I must bring my critical (not cynical) consciousness to bear on all texts that claim to make statements about our collective humanity.
I happen to believe that we, literary scholars/philosophers, must return to the above-cited Soyinka's speech, if we are to make sense of our intellectual/moral world today. This is why I don't give a damn what the white man said about my ancestors. I am more interested in what I say about myself and my neighbors. Why should the thunderstorm of past years keep rumbling in my mind? Why must I keep fighting the war my ancestors couldn't win? Alas, there is enough war to be fought, the greatest of which is to make our people begin to treat one another with dignity.
Chielozona
https://neiu.academia.edu/ChielozonaEze
--Corrected:Today's modern, civilized, advanced, sophisticated society has moved away from the primitive practice of child sacrifice to the sacrificing of able bodied, adults at the peak of their lives!Dr. John Ayotunde (Tunde) Isola BEWAJI, FJIM, MNAL
Professor of Philosophy
BA, MA, PhD Philosophy, PGDE, MA Distance Education
Postgraduate Certificate in Philosophy for Children
Department of Language, Linguistics and Philosophy
Faculty of Humanities and Education
University of the West Indies
Mona Campus Kingston 7 Jamaica
Tel: 1-876-927-1661-9 Ext: 3993
1-876-935-8993 (o)
Fax: 1-876-970-2949
Email: john.bewaji@uwimona.edu.jm johnayotundebewaji@gmail.com tundebewaji@yahoo.com (alternate)
tunde.bewaji@gmail.com (alternate)
http://www.cap-press.com/books/isbn/9781611630879/Narratives-of-Struggle (2012)
http://www.amazon.com/Black-Aesthetics (2012)
https://rowman.com/ISBN/9780739185032/Ontologized-Ethics (2013)
https://rowman.com/ISBN/9781498518383/The-Rule-of-Law-and-Governance-in-Indigenous-Yoruba-Society-A-Study-in-African-Philosophy-of-Law (2016)
http://www.cambridgescholars.com/the-humanities-and-the-dynamics-of-african-culture-in-the-21st-century (2017)On Monday, 10 December 2018, 16:52:33 GMT-5, 'Ayotunde Bewaji' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:--Professor Kenneth Harrow:"but rather how is humanism understood. classically it is an Enlightenment philosophical position, and as we all know that problematizes it since the very englightenment figures who postulated humanism vs religious beliefs were themselves enmeshed in the economic order that practiced slavery, that gave rise to colonialism and the white man's burden, the gift of civilization and all that. obierika, achebe, seem to be operating out of that order when you cite their opposition to child sacrifice."Today's modern, civilized, advanced, sophisticated society has mover away from the primitive practice of child sacrifice to the sacrificing of able bodied, adults at the peak of their lives!Dr. John Ayotunde (Tunde) Isola BEWAJI, FJIM, MNAL
Professor of Philosophy
BA, MA, PhD Philosophy, PGDE, MA Distance Education
Postgraduate Certificate in Philosophy for Children
Department of Language, Linguistics and Philosophy
Faculty of Humanities and Education
University of the West Indies
Mona Campus Kingston 7 Jamaica
Tel: 1-876-927-1661-9 Ext: 3993
1-876-935-8993 (o)
Fax: 1-876-970-2949
Email: john.bewaji@uwimona.edu.jm johnayotundebewaji@gmail.com tundebewaji@yahoo.com (alternate)
tunde.bewaji@gmail.com (alternate)
http://www.cap-press.com/books/isbn/9781611630879/Narratives-of-Struggle (2012)
http://www.amazon.com/Black-Aesthetics (2012)
https://rowman.com/ISBN/9780739185032/Ontologized-Ethics (2013)
https://rowman.com/ISBN/9781498518383/The-Rule-of-Law-and-Governance-in-Indigenous-Yoruba-Society-A-Study-in-African-Philosophy-of-Law (2016)
http://www.cambridgescholars.com/the-humanities-and-the-dynamics-of-african-culture-in-the-21st-century (2017)On Monday, 10 December 2018, 15:38:42 GMT-5, Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:Amen -Ra
Professor Gloria Emeagwali
Professor of History
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Obododimma Oha <obodooha@gmail.com>
Sent: Monday, December 10, 2018 7:12:43 AM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingA sufficient and an appropriate response. Do I have more to add? Provably I am like that overwhelmed speaker in the village gathering who, not knowing what to say, just said that a previous speaker said all he intended to say. Don't we have proper talk again, ehn Obierika?
--Obododimma.
On Monday, December 10, 2018, Chielozona Eze <chieloz@gmail.com> wrote:
Moses and Ken, thanks for your measured submission much of which I agree with. Of course, no one is denying that Europeans exploited much of the world, including Africa. I understand that nothing could have prevented the fall of Umuofia, for the white man's gunboat was already trained on it. But it would be a mistake to blame the structural/moral deficiency of that society on the gunboat. It actually fell apart even before the first shot was fired. There's much more to the condition than Obierika was able to understand.
True, Obierika could be seen as representative of African humanism. But what exactly is the content of that humanism? One of his shining moments was when he cautioned Okonkwo not to lay hands on Ikemefuna. This is laudable enough. His humanism fell short of organizing means to save the boy's life. Cowardly humanism? The genius of Jewish literary and humanistic tradition lay is finding a substitute when confronted with similar situations. (See the books of Genesis and Leviticus). Obierika's humanism wasn't enough to lead his community to abolish the Osu/Ohu caste system, or to help stop the killing of twins. In the abstract, Obierika was a great thinker. His thoughts, however, fall short of enhancing the lives of all.
If we take Okonkwo and his family as a synecdoche for the people of Umuofia and admit that his behavior caused a permanent rift in his own family, we come closer to the notion that the people of Umuofia fell apart not only because of the white man's meddling with the system but, indeed, primarily because they failed to hold their community together in the first place. Obierika the thinker and humanist should have been aware of this.
I am interested in how African response to that aspect of modernity has constituted a self-subverting moral attitude. Most African countries that have adopted, and in many instances, perfected the ideology of blame, have failed to create conditions that would enable human flourishing. Thus cynical consciousness is packaged as critical consciousness. We see it flourish in this forum. Very few of us are courageous enough to call out the missteps of their ethnicity. And just as we found fault in the white man, we look for the same in our African neighbors. We indulge in many forms of self-deception because we believe that somebody else, some force is responsible for the dysfunction in our societies.
My concern is that it is more important to get the full picture of why things fell (and keep falling) apart. That brings me to the important issue Moses raises about finding the proper vocabulary for the condition we have found ourselves in. We have become attached to the injury sustained in our encounter with the powerful West perhaps because it is soothing to the soul. This "wounded attachment" (Wendy Brown) has sadly morphed into a rhetorical tool and a form of power to assert oneself in the world. It is, ironically, the power to subvert oneself. Blame game might appear too simple. What about the politics of injury?
The story of Zimbabwe and Mugabe's politics of injury is too obvious to discuss here. Mobutu Sese Seko deployed it in his asinine authenticité. Paul Biya of Cameroon no longer gives a damn about other people's perception of his politics and "aesthetics of vulgarity" (Mbembe). If not for the last minute intervention by the ANC, Jacob Zuma, the champion of politics of injury, would have sold South Africa to the Guptas of India.
What on earth has the culture of blaming the colonizers achieved for our collective consciousness? Has it made me begin to appreciate the African being-in-the-world, as the philosophers among us would love to say? What exactly are my fellow Africans to me?
Seek ye answers to these questions and everything else will be added unto us.
Chielozona
Chielozona EzeProfessor, African Literature and Cultural Studies, Northeastern Illinois University; Extraordinary Professor, Stellenbosch University, South Africa.Fellow - Stellenbosch Institute for Advanced Studies, South Africawww.Chielozona.com
https://neiu.academia.edu/ ChielozonaEze
--On Sun, Dec 9, 2018 at 11:32 PM Harrow, Kenneth <harrow@msu.edu> wrote:
--i agree with moses, there is more than simple victim-oppressor at stake; if not, as he says, agency is lost. the point is important. it also perhaps complicates, but doesn't vitiate, "tough questions" of accountability. the tricky question is how these arguments are mobilized today so as to justify oppressive practices. again, moses pointed to it: many of us remember idi amin presenting himself as the great champion of black resistance to colonial masters.... well, if we are shocked at that gross ideas, it becomes more complicated when we substitute sekou toure for idi amin, and if we seek answers about toure from, say, camera laye, on the one hand, and manthia diawara, on the other--particularly where diawara reminds us about the way toure represented an inspiration to the youth of his generation.
and so on.
emotionally, i love to embrace the ideals of liberation. intellectually, i recognize the deep need for the complex readings on which moses insists--rightly.
last example: les tirailleurs senegalais, or the harkis. all good to render complex the simpler political readings that are all black and white, and never grey
ken
kenneth harrow
professor emeritus
dept of english
michigan state university
517 803-8839
From: usaafricadialogue@ googlegroups.com <usaafricadialogue@ googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Sent: Sunday, December 9, 2018 2:10:49 PM
To: USAAfricaDialogue
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingI think there is room in the literature and in the historiography for the cathartic embrace of external causation and agency by particular African subaltern groups. Not sure the right name for it is blaming or blame, which is reductive and restrictive. For sure, we need an expansive dictionary for defining and describing how Africans have interpreted or engaged with colonial exploitation, violence, and trauma. In addition to locating the source of colonial injuries and seeking restorative justice, that elastic vocabulary should semiotically account for how external alibis and narratives of victimhood have been mobilized by different African groups for various purposes. Personally, I've been fascinated by how authoritarian and oppressive African rulers have found this narrative of external colonial causation a convenient crutch when tough questions are posed to them about their failures only to adopt the crudest neo-colonial policies and politics possible when their regimes seem secure.
--On Sun, Dec 9, 2018 at 12:16 PM Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:
--This is what I classify as crass unsophisticated neo-colonial apologetics (CUNA).
What is CUNA? It is a rather simplistic explanatory model that plays into the hands of the latter day supporters of colonialism, diverting energies from movements seeking reparations for various atrocities, and current nation building restorative activities. It often tries to simplify anti-colonial discourse, presenting in the process a rather simplistic version of complex ideas.
No serious historian begins with a discourse on "the white man" as such. We deal with the issue of colonial structures and policies of various regimes including French, German, Portuguese, Belgian and British entities. We examine the repercussions of these military, paramilitary regimes and their consequences in terms of civilian casualties etc. psychological impact, economic consequences, land alienation, arrested technology and so on and make an assessment accordingly.The process of decolonization is complex and requires new theoretical tools. Even so we do not need old wine in new bottles. That is why the content and initial premises are so vital in logical architecture.
Instead of spending precious time on "the logic of blaming" it may be more rewarding to focus on the logic of post-colonial reconstruction.
Professor Gloria Emeagwali
From: Emeagwali, Gloria (History)
Sent: Sunday, December 9, 2018 11:25:28 AM
To: usaafricadialogue@ googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingThis is what I classify as crass, unsophisticated, neo- colonial apologetics.
Professor Gloria Emeagwali
From: usaafricadialogue@ googlegroups.com <usaafricadialogue@ googlegroups.com> on behalf of Chielozona Eze <chieloz@gmail.com>
Sent: Sunday, December 9, 2018 6:23:02 AM
To: usaafricadialogue@ googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingObododimma,
You are unto something profound here. Reading you reminds me of Areoye Oyebola, one of the very few African intellectuals to defy the overwhelming tendency in African thinking to always begin every discourse by accusing the West and conclude it by positing what they believe to be authentically African.
Your sharp analysis of African blame-game is similar to what I'm working on now. What you call the logic of blaming, I call the syllogism of a wounded psyche. Blaming others is a typical post-colonial phenomenon. It is borne of Africa's shock of defeat at the hands of the white man. It is a particular form of despair at the overwhelming superiority of Western mastery of reality and Africa's failure to do the same. The African resorts to what my friend Denis Ekpo calls moral posturing. Moral posturing results from accusing others, and it functions in the illusion that once the other has been shown his/her place, then the accuser is, ipso facto, clean/redeemed, absolved of all culpability.
One of the major decisive points in African syllogism of the wounded psyche can be found in Things Fall Apart, in the scene in which Obierika, humiliated by the ignominious death of Okonkwo, turns to accuse the district officer of having driven Okonkwo to kill himself. Another is yet Obierieka's judgment that the white man put a knife on the things that held Umuofia together and they fell apart.
Chinua Achebe, as the literary scholars among us here would attest, helped shape African postcolonial thought. But it is a particular brand of thought that derives its potency from accusation - J'accuse. The syllogism of that brand of postcolonial thought is simple, if not simplistic. First premise: Accuse the white man (God, there's a bunch of evil that can be traced back to him). Second premise: posit the black man's implied innocence as the victim of history (Is he innocent?). Conclusion: posit African "X" or African "Y".
I'm wondering what would have been the color of postcolonial African thought if Obierieka had acknowledged that Umuofia never really stood together and that Okonkwo was also to blame for his death.
Thanks for sharing.
Chielozona
Chielozona Eze
Professor, African Literature and Cultural Studies, Northeastern Illinois University; Extraordinary Professor, Stellenbosch University, South Africa.Fellow - Stellenbosch Institute for Advanced Studies, South Africawww.Chielozona.com
https://neiu.academia.edu/ ChielozonaEze
--On Sat, Dec 8, 2018 at 4:35 PM Obododimma Oha <obodooha@gmail.com> wrote:
You need a refreshing weekend. You do. Don't mind Obododimma with that
"Our Odelele Choice." Now, you need to know something more about
blaming others, especially when it has been made a family business. I
would like you to have "The Logic of Blaming" this weekend.
To read the full essay on one of my blogs, click on this URL:
https://x-pensiverrors. blogspot.com/2018/12/the- logic-of-blaming.html
Thank you.
Obododimma.
--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.
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Phone (Mobile):
+234 8033331330;
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