Dialogues: Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

Ken:

You are talking about epistemologies as well: ways of knowing.

How do we know what we know?

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Harrow, Kenneth <harrow@msu.edu>
Sent: Sunday, September 24, 2023 8:27:16 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

i have a few other points to add.

first, "theory" often encompasses or refers to what has come to be known as "high theory," which, as a friend of mine who does high theory stated, died maybe 20 years ago.

"theory" has shifted radically. what i most loved—poststructuralism, deconstruction, and their usages in postcolonial theory—is no longer current. instead material approaches, approaches that study eco-topics, environmental, or material feminist, or material anything, all have taken the place of what used to be called theory. theories about race have shifted in similar ways, although the best current theorists still incorporate elements of older theory. i think of high theory as philosophy, and it has marked its successors.

my second point is that "theory" is an approach that attempts to make sense of the material by positing a way of seeing and thus constructing the world. there is no such thing as a text or analysis that isn't grounded in a set of assumptions that guide the reading. those assumptions are the "theory."

sometimes it is explicitly evoked; sometimes it remains implicit. the latter is what people mistakenly take for untheorized.

lastly, by this claim, any given text, be it a novel or a philosophical exegesis, is characterized by theoretical assumptions, is theorized. the notion that african works are "raw material" for theory is the mistaken notion that such works don't have a governing set of principles that guide how it is constructing its world, its characters, etc.

ken

kenneth harrow

professor emeritus

dept of english

michigan state university

517 803-8839

harrow@msu.edu

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Toyin Falola <toyinfalola@austin.utexas.edu>
Sent: Sunday, September 24, 2023 9:15 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

Should students learn theories? Absolutely yes.
Should they know about the provenance? Absolutely yes
Should they use theories? If it works for them.
Should it be mandated? This is where the disagreement is

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From: 'Biko Agozino' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com>
Sent: Sunday, September 24, 2023 5:07:20 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

Mo,

You may be speaking specifically for your discipline, History, where theories are few and far between. Yet, theoretical historians tend to be more influential just like theorists in every field of study. The African university authorities may have a good reason for requiring familiarity with existing theories even when departing from them. Students should put on their critical thinking caps instead of shying away or crying uncle with the false allegation that it is a form of 'hazing' or violent initiation to require theoretical awareness in scholarly degree research. Have you asked the administrators why they require it? Have you come across any student who benefitted from it?

There is no real choice between theoretically sound and a-theoretical scholarly work as compared with other kinds of publications that are not considered scholarly. It all depends on the logic of the scholarly research design. If the literature review shows that there is not an extant theory or literature that addresses a rare new event in nature, then there will be no theoretical framework to be tested. In such a case, grounded theory is recommend to build a theory up from the ground, from specific observations, towards a theoretical conclusion in an inductive logic.

The deductive logic approach goes from the general to the specific, from theoretical frameworks to the testing of hypothesis and rejectionist, revisionist, or affirmative conclusions on the theoretical adequacy of the chosen framework.

Whether deductive or inductive, scholarly research that ignores or demonstrates lack of familiarity with theory is considered inadequate. Theory matters in every discipline and it is misleading to dismiss theory as a western fad. Implicitly or explicitly, theory is not optional in the training of graduate students worldwide.

All Africans should endeavor to master theoretical thinking and make efforts to offer original theoretical contributions of their own to their fields. Theoretical work is recognized more than descriptive empiricist or positivist ones in every field. To the forumites, tell us what contributions you have made to your field and if none, why not?

The Nobel Prize Committee may have encouraged the prioritization of theory in every field by rewarding theoretical works much more frequently if not exclusively than applied research, patents, or copyrights. But, maybe, it is vice versa influences - theory was always recognized and rewarded long before the birth of Mr Nobel.

So, Mo, here is a practical question for you as a mentor to many: How does your critique of the requirement of theoretical awareness as a form of "hazing" help to empower students in Africa or anywhere else? This is one area where they do not need to rely on huge grants to conduct empirical research. They can also use the computers between their ears to discover new knowledge just like scholars from other regions of the world. Do you encourage your mentees to see it as an enabling requirement to be theoretically sound in their graduate school work?

Biko

On Sunday, 24 September 2023 at 17:06:08 GMT-4, Moses Ochonu <meochonu@gmail.com> wrote:

Biko, I don't think Professor Njoya or any other critic of the "theoretical framework" tyranny in Anglophone African academies will say Africans embracing theory are embracing the traps of disciplined White knowledge bromides.

I think the problem lies in our people mandating and enforcing "theoretical framework" as a basis for validating a work of scholarship and, in the process, creating a situation in which our scholars, in order to fulfill the mandate and mollify gatekeepers and peers alike, are uncritically borrowing largely unrelated, Eurocentric, and even racist theories from Euro-America and, in doing so, neglecting to 1) theorize from their own Africa-inflected work, and/or 2) drawing on a rich wellspring of African theoretical knowledge and thought.

What Njoya and others are saying is that when theory is mandated in such a mechanical, draconian, and unintellectual way, it wittingly or unwittingly validates the offensively racist notion that the West is the site of theory and Africa is a land of raw or empirical data, so for Africa-originated knowledge to enter the global epistemological marketplace, it must be dressed up, however awkwardly, in Western theory.

Sent from my iPhone

On Sep 24, 2023, at 2:56 PM, 'Biko Agozino' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:

Theories are systematic ideas about the nature of phenomena and Africana Theories (AT) represent critical ideas about the world of people of African descent with a centered focus on Africana peoples and for their own interests rather than against them, to end oppression and exploitation. This is what Terry Kershaw defined as the Africana Paradigm – critical, centered, scholar-activism. Molefi Asante defines it as Afrocentricity. The field of Africana Studies is vast and theory is only a part of it. But as in every field, theory is the defining subject and theorists tend to be the most influential in every field. If you want to make your name in any discipline, then you must pay attention to theory in order to understand the subject better and to make your own original contribution to knowledge. Because theory is so important in higher education, dead white men tend to monopolize it and they are called the founding fathers of this or that.

Have you ever wondered why theory books are so white in a world where white people are a minority? The answer is that white people had been trying to stop us from learning, they have been stealing our ideas, and they want us to believe that we cannot do theory, we should only be native informants for the benefit of white theorists. We resist that with the knowledge that we invented writing long before there was any European in history and we have our theorists to study. We have also studied white theorists and white students are welcome to study AT for the benefit of all.

Some may say that we may be playing into the traps of white men if we seek to develop interest in theory while our people suffer indignities afflicted by capitalism, sexism and racism. Do you think that theory is a waste of time? Are you excited to learn about the AT you may not have been familiar with before?

Biko

On Sunday, 24 September 2023 at 11:38:31 GMT-4, Toyin Falola <toyin.falola53@gmail.com> wrote:

This is not what I was told, unfortunately.

I was told that a thesis must follow a prescribed structure.

I think our colleagues in Africa have to talk so that it does not become the regular trope: diasporan scholars--- which is a way of shutting down a debate.

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ochonu <meochonu@gmail.com>
Date: Sunday, September 24, 2023 at 10:29 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

Oga,

They are not entirely powerless. Yes, regulators impose draconian rules and requirements that stifle institutional flexibility and constrain, in some cases, what individual academic advisers and mentors can do, but not all meaningless and intellectually unproductive practices are imposed or required by regulators.

A good example: I know for a fact that the NUC does not require all Masters and PhD theses to have a theoretical framework or whatever name it's called. Yet it is now vigorously enforced by humanities and social science colleagues.

You hardly read a work emanating from Nigeria without it and it is usually jarringly irrelevant to the work and makes an awkward cameo appearance only because it's a tradition to have a "theoretical framework."

One colleague in the natural sciences in Nigeria even told me recently that they have started seeing it in their field, so it has become a fad and a hazing ritual.

Of course, the problem is not theory or theoretical framework, which in some cases are not only useful but imperative. However, it's blanket gatekeeping enforcement and the fact that in 90 percent of cases the theory adopted is ill-fitting, arbitrary, irrelevant, and is not justified or critically engaged. It is rather simply used to spruce up the work and add "glamor" to it, and, of course, to mollify the gatekeepers and peer reviewers within the system.

Sent from my iPhone

On Sep 24, 2023, at 10:07 AM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

Moses:

The US does not have the equivalent of the NUC or the powerful agency in Rwanda that also probits words and language you are not allowed to use, as in referring to a person as Igbo or Hausa. Thus, as you always argue, comparison is a wahala!

Same thing is with the promotion system. The point system is imposed, and those in History cannot change it. An essay is 3 points, and a book is 5 points. If you breakdown a book into 5 essays, you collect 15 points. Thus, why blame someone who refuses to write a book?

Thus, perhaps, the focus is on what to do with the regulation agencies. Our colleagues in Uganda and Nigeria know all these things, but they are so powerless.

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ochonu <meochonu@gmail.com>
Date: Sunday, September 24, 2023 at 9:54 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

Technical requirements such as formatting are a separate matter, having to do with archiving and dissemination. That happens and should happen everywhere. I have no quarrel with that.

The mechanical, blanket imposition of "theoretical framework" on every academic work as a standard of valuation is my issue and that of a joys and others who have weighed in.

Where you and I teach, those issues are worked out on a case by case and discipline by discipline basis. They're also worked out with flexibility to allow the authorial voice to come through and for the original contribution to be highlighted unencumbered by rigid impositions.

On relevance, I agree with you, but I argue in a piece I'm working on that relevance and theory are actually part of the same crisis of Nigerian social science and humanities scholarship: the struggle for identity under the pressure of instrumentalist expectations from the state, parents, and even students.

Sent from my iPhone

On Sep 24, 2023, at 8:58 AM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:

Moses:

Where a central body controls all the institutions, as in the NUC, it imposes a rigid control. Even at the undergraduate level in Nigeria, a university's control over what it teaches and how it is structured is now 30 percent. Thus, the issue of theory is not a Nigerian phenomenon. Your thesis will not be examined if you don't even follow formatting instructions. These are regulations. Our colleagues cannot do anything about this. Where a regulation demands a literature review or hypothesis, neither the student nor the supervisor can change it.

I think the challenge has now shifted to "relevance." The AU has revamped its funding side, asking for research relevance. Rwanda is revising its PhD criteria to focus on "relevance." By relevance, it means "What is your contribution to nation-building?" Many topics we approve for Ph.D. in the West will not stand in many African countries.

I think your argument is on education for specific field competence. Sure, but systems can also focus on needs, deficiencies, etc. They may even say that humanities are useless, as many countries say concerning History. They recently asked me in Lesotho why they should not abolish degrees in History. It is their right if their elite and planners think it is unnecessary, but I won't agree with that decision. I have also advised state governors to convert the universities to trade centers as they need the most competent crafts workers and artisans, but they told me that parents and students need boasting rights even if the quality is insignificant.

TF

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Date: Sunday, September 24, 2023 at 8:36 AM
To: USAAfricaDialogue <USAAfricaDialogue@googlegroups.com>
Subject: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

Forum members may find these Facebook posts and dialogue interesting, especially if they read my interventions on the topic of theoretical framework requirements in Nigerian academic writing/research and the discussion it generated on this list a few years ago.

Since that conversation, I've come to learn that this is not only a problem in Nigeria but also in Ghana and Kenya, leading me to conclude that this may be a neocolonial epistemic disease afflicting Anglophone Africa.

Moses Ochonu

September 18 at 5:51 PM  ·

Shared with Public

Years after making my two Facebook posts on the subject of theory/theoretical framework as practiced in Nigerian humanities and humanistic social science scholarship and stirring controversy on what ought not to be controversial, the controversy continues to ripple in Nigerian academia.

Now, it has crossed the border to Ghana. Several weeks ago, I received an email from a Ghanaian professor in Ghana asking about my "publication" on theoretical framework.

I ignored the email because I didn't recall publishing anything on the subject.

Undeterred, he emailed me again last week, reminding me that he still needed the "publication."

I wrote him back saying I had not published on the topic and that I only made two Facebook posts that went viral and caused unnecessary controversy in Nigeria.

I then distilled and outlined for him the points I made in my two posts.

He responded that he and I were on the same page on the issue, and that he recently gave a seminar on the subject. A few days before the seminar, however, he said the abstract went viral in Nigeria and some Nigerian academics sent him my Facebook posts and told him to "stop the madness."

Here, below, I reproduce my response to my Ghanaian interlocutor.

The points of my intervention, as you'll see, are simple:

1. A scholarly work does not have to have a theoretical component or make a theoretical intervention to have merit.

2. Requiring ALL works in the humanities and the humanistic social sciences, regardless of research questions and focus, to have a section titled "theoretical framework" is mechanistic and intellectually tyrannical, since some scholarly works do not lend themselves to theorization or theoretical engagement and can make sound arguments and even iconoclastic interventions which are backed by rigorous, compelling analysis without engaging with any theories and without being informed by any theoretical formulations. The topic and issue in the research should dictate whether the author engages with existing theoretical formulations, not the whimsical decision of academic bureaucrats, mentors, and regulators.

3. When theory is invoked, it should not simply be used to spruce up or glamorize a work. Rather, the theory should be relevant to the work, and the author of the work should not simply hide approvingly behind the theory but should critically engage the theory, showing the ways in which his work instantiates the theory and/or challenges or enriches/extends it.

4. Instead of arbitrarily and instinctively reaching for theories within which to insert a work, authors should, depending on their research and its insights, dare to theorize themselves, formulating their own original theories from the insights, findings, and implications of their work.

5. If the work truly needs theoretical engagement and has obvious theoretical implications, our African scholars should not instinctively advance or borrow the theories of dead white, often male, scholars who theorized from a Euro-American perspective. They should instead invoke the theories of African and Africa-centered scholars and theorists whose scholarly, experiential, and theoretical explorations are grounded in African realities and epistemologies and are thus more relevant to the works of Nigerian/African scholars researching and writing on Nigerian/African topics and issues.

I am not sure how these points of mine became controversial, but there was a lot of discussion (both pro and against) among Nigerian academics around these fairly obvious and commonsensical observations.

Perhaps it is because people have a difficult time hearing that what they've been doing for so long has little or no intellectual logic.

The most egregious of the reactions to the two posts is the misleading claim, perhaps a deliberately mischievous mischaracterization, that I was saying that historians and other humanists and social scientists should not use theory in their work or should discard theory.

Anyway, now you know the full story.

Usman Isyaku

September 19 at 10:25 AM  ·

A reply to Moses Ochonu on theoretical frameworks

What you said here is correct, but it can easily be misconstrued as a strong position against the use of theoretical frameworks in social sciences and humanities research. A call for critical engagement with theories is good. This is partly because many African scholars lack sufficient grasp of what theories are and their functions in research, and partly because there are not enough theories to explain emerging problems that have local peculiarities.

It is important to note that applied research, which is most commonly practiced by African scholars, doesn't lend itself to theoretical formulations by design. On the other hand, basic research that aims at knowledge abstraction at a philosophical level to establish higher order cause and effect relationships, requires theorising. This is useful to note because theories help in piecing a set of ideas that work together to explain and or predict social phenomena. It helps to avoid fragmentation of knowledge through the production of isolated empirical works that do not have generalizable ideas. Such works are mostly contextual in nature.

Researchers following these arguments should be careful about taking exclusionary position for or against the use of theories in research. Theories are useful, can be created, critiqued, extended, or discarded depending on the design type or strength of arguments. Theories are mostly misunderstood, and it is easy for African scholars to critique them as racist and irrelevant instead of taking time to understand why they exist in the first place.

Moses Ochonu

I totally agree with you here, Usman. The problem is that our people are not very good with nuance. Once you criticize a practice on certain intellectual grounds, no matter how nuanced and qualified your critique may be, our people will simply understand you to be saying that everything associated with that practice is bad and should be discarded. So, your post above is important to further clarify my point.

There is a place and venue for theory, and there's a place for work that's empirically and analytically sound and compelling without theoretical engagement. Scholars should not be forced into or out of each category, and their work should never be arbitrarily devalued or rejected on account of their failure to be theoretical or non-theoretical. Theory and theoretical engagement should depend on the kind of research, the topic, approach, questions, and goals of the research, etc. It should never be mechanically and tyrannically imposed on all research by mentors, peers, and gatekeepers. Which is the problem we have in our country.

While some research can stand on their merit and make real contributions to knowledge without theoretical engagement and without theorizing their findings, certain types of research demand or lend themselves to abstraction and philosophical reflection and formulation. This is why I encourage our young African scholars to dare to theorize originally, since, from my experience, most existing Euro-American theories don't speak to the empirical realities of African research topics and to the peculiarities of our experiences.

I also encourage them to use the insights and epistemological abstractions from their works to critique the existing theories rather than simply uncritically adopt the existing theories. I have externally examined several doctoral and Masters' theses in Nigerian universities, and the problem that I see is that their mentors, supervisors, and regulators force the authors to do theory for theory's sake, to mechanically impose ill-fitting and unrelated theories on their works to mollify the "where is your theoretical framework?" people or get them off their backs. In 90 percent of the theses, I've encountered and in 80 percent of the conference papers, journal articles, chapters, and other works I've read from Nigeria-based colleagues, the theoretical framework chosen has no bearing on and has little or no relevance to the work at hand and was awkwardly forced on the work to satisfy the mechanistic requirement to have a "theoretical framework."

As you rightly stated, the root of the problem is our people's lack of understanding of what theory is and what it does for and to scholarship. We have not learned the meaning and work of theory, but we rush to borrow theory with which to drape our work. We have not properly learned to analyze rigorously and draw out clear arguments and through lines in our work, but we want to rush to theorize what we have not demonstrated through analysis and clear argumentation and evidence.

Personally, I want our colleagues and regulators to prioritize the teaching of analytical skills, so that works of young scholars would have rigor and compelling arguments and analyses. Once you're successful in doing that, the scholars themselves, depending on the nature of their research, will see and highlight the theoretical dimensions and insights of their work and the way the works dialogue with and challenge existing theories. You do not have to mandate it as a requirement.

If I have a small quibble with you here, it is that 1) it is important that African scholars understand the racism--yes--racism and Eurocentricism that inhere in many influential theories, and 2) it is also important that African scholars, where possible, privilege the theories of African and Africa-centered scholars/theorists because not only do those theories approximate our realities and experience better than the ones originating from Euro-American experiences and realities, but also because privileging them over Euro-American ones helps in decentering global epistemologies and in giving visibility to marginalized and devalued African theoretical perspectives in the global knowledge marketplace.

Wandia Njoya

September 21 at 1:44 PM  ·

I have never used theoretical frameworks in my academic publishing. When I was writing my dissertation, post-colonial theory was the fad and I wasn't having it. In my view, it was terrible, and I said so. The short version of my beef with postcolonial theory can be found on Al Jazeera.

For the first chapter of my dissertation, where I discussed what others had written on my topic, I said I was using decolonization of Fanon. It wasn't a theory then, but I said it's what I'm gonna do. And then I added tragedy as a philosophical concept based on Wole Soyinka's book "Myth, literature and the African world." I also used some work on narratology and argument. And a lot, I mean a lot, of Lewis Gordon's work. One of my committee members, explained it to me very simply: what we need to understand is what Ideas are guiding your analysis and how you are going to carry out the analysis. Is that a theoretical framework? I danna.

For me, it was stories and realities that guided my work. I opened my dissertation with my personal experience. Yes I did. That's a no no in Kenya. In fact, I later published a conference paper in a Kenyan journal where I talked of mourning my friend Adam Hussein Adam, and the editors were pleasantly surprised that such personal experiences of Adam and my friendship with him could produce an academic reflection.

In my dissertation, I was also very committed to using African thinkers to guide my work, and in fact one of the people I cited, Ambroise Kom from Cameroon, said at my defense that the one thing that struck him about my dissertation was the many African thinkers I had cited.

I get theory because it's the work people do of drawing patterns through different things. But having a theoretical framework? I see students saying "I'm going to use theory X and Y" and honestly, I don't get it. Neither do they, and I can tell from the very bland and uninteresting way in which they write their literature review. You can tell they were ticking a box.

When theory is imposed like that, it inevitably becomes gatekeeping into Western empire. It reduces African scholarship to the application of Western theories to African raw data. Lewis Gordon has mentioned this problem in his book "Existentia Africana." He calls it a formula of "whites do theory, Africans do experience."

What this is really about is that we Kenyans are not allowed to interpret our own experiences according to African ideas, as Mordecai Ogada has just commented. That suppression of interpretation leads to a crisis of meaning, which Joe Kobuthi mentioned in our Maisha Kazini conversation, because meaning is the product of interpretation. Without interpretation, we have no meaning.

We Kenyans don't know how to interpret our lives. We look for meaning from either our ethnic group or the government, or 'the white man stole our culture." Those are the only interpretations we are allowed in Kenya. And the police are academics and those Kenyans who demand solutions when you share an experience. What they are really asking is "what will the government say about it?" I hear some Kenyan universities have even graduated to demanding that students link their thesis to Vision 2030 or current government initiatives.

What I've since understood is that in Africa, thesis and dissertations are about hazing for entry into an imperial club. We're getting thesis to join an elite; not to think. What's ironical is that Anglo-American empire is collapsing, but we're not reducing this gatekeeping. We're increasing it. It's like the corruption of Kenya Kwanza. Now the theft is starting to look more like a desperate awareness that they can't believe they made it to government and that they may never get the same position again, so they need to grab as much as they can before the opportunity disappears.

Same thing with universities. Because Kenya has no avenues for self-expression outside the church and the academy, people come to the university desperate for a voice, ready to follow whatever hazing ritual we scholars throw at them. It will remain this way until we detach ourselves from Anglo-America, or when we decide that we don't need permission, not for our experiences to be valid, as Lupita said, but for our INTERPRETATIONS of those experiences to be valid, and for that validity to come from our African peoples, wherever in the world they may be.

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Dialogues

Sunday, September 24, 2023

Re: USA Africa Dialogue Series - The Menace of "Theoretical Framework" Hazing in Anglophone Africa

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