Gail M. Presbey

The wisdom of African sages

Abstract The paper explores the role of sage philosophy, founded by Professor H. Odera Oruka of the University of Nairobi, within African philosophy and philosophy in general. It is argued that considerations of sage philosophy raise the larger issue of the relationship of wisdom to philosophy. An early literature of wisdom philosophy, dealing with the art of living, has been marginalized by modern philosophy, where concerns for wisdom are peripheral. Kekes and Blanshard argue, however, that the reflectiveness and judgment involved in wisdom are key philosophical virtues and abilities. Heidegger likewise redefined philosophy as a more meditative, not calculative, activity. Kenyan critics Wanjohi and Masolo, perhaps under the influence of modernist ideas of philosophy, argue that philosophy in the second sense, “commitment to investigation,” is more precious than philosophy in the first sense, commitment to opinions; and they argue that while philosophy in the first sense can be found in traditional Africa...

Unfair Distribution of Resources in Africa: What Should be done about the Ethnicity Factor?

This paper1 depicts a common way African governments misuse resources: By letting ethnicities sway distribution decisions. Some analysts endorse ac? cepting the situation as simply how Africans choose to govern themselves (Chabal and Daloz, 1999). However, interviews conducted in Kenya brought to light two popular ? and conflicting ? alternatives: either taking peoples ethnic allegiances as is, and devising a federal state based on ethnic regions; or continuing to discourage ethnic identification with a view to promoting statewide unity. After posing the two views as a central dilemma, I will next ask whether more academic debate about pluralistic/multicultural societies debates fueled by Hannah Arendt, Iris Young, Justin Ekennia, and recent stud? ies in social psychology can shed light on that dilemma. Finally, I will pro? pose a solution that rejects ethnic federalism, encourages nonethnic political organizations, and tentatively endorses nonethnic federalism.

Should Women Love "Wisdom"? Evaluating the Ethiopian Wisdom Tradition

In the face of a world academic community that has been skeptical re g a rding the existence of a written philosophical tradition in Africa, Claude Sumner of Addis Ababa University has devoted over forty years to finding and studying Ge’ez philosophical texts in Ethiopia, as well as exploring a now written oral tradition of proverbs. Sumner’s position on written texts is unique within the debate on African philosophy. Most of the focus of the debate has been on whether or not there is a written tradition of philosophy in Africa. Some suggest that some ancient Egyptian texts are indeed philosophy, and there f o re count as the earliest written philosophy ( K a renga, James). For those skeptical of the philosophic import of the Egyptian texts, the search is constrained to the last fifty years of pro f e s s i o nal philosophers writing in or about Africa, both its concepts and its existential situation. Sumner adds a new dimension by championing a collection of written texts from medieval and early modern Ethiopia. He explains that the texts are written in Ge’ez, and are sometimes free translations of earlier Arabic or Greek texts; however, Sumner has argued that their translation turns them into a unique Ethiopian contribution. For example, he argues that the Ethiopian translator, under the influence of the homegrown Ethiopian Orthodox Church, turned Skendes, the main character in Life and Maxims of Skendes, into a Christian (S k e n d e s 120). This Ethiopian Skendes is portrayed as deeply sensitive, thoughtful, and perc e ptive; in fact, Sumner argues that the Ge’ez version is the most perfect, most morally exalted, and most chastened compared to the Greek and Arabic versions of the Skendes story (S k e n d e s 1 3 1 ) . That there have been such texts takes on added importance in the context of a debate where philosophers, many of them African themselves (like Okolo 27-28; and Houndtondji, African Philosophy: Myth and Reality 3 3 ) , insist that the history of African philosophy can only be traced back to, at most, the last fifty years. The debate has, for the most part, assumed that written texts are superior to wisdom passed orally; this is a contention that I have debated at length elsewhere (“Oral Philosophy”). However, Sumner has the strength of being able to point to medieval and early modern texts f rom Africa; thus even the most skeptical critic of oral philosophy must pause at his findings. The story of Skendes, written around 1438-68 AD (S k e n d e s 118), is just one of five texts that Sumner has collected in Classical Ethiopian Philosophy. He has also completed a five-volume series entitled Ethiopian Philosophy i n which each volume is devoted to analyzing the texts. Sumner acknowledges that those who hold a narrow definition of philosophy as critical and introspective would only see one of his texts, The Treatise of Zera Ya c o b (a sevent e e n t h c e n t u ry text), as philosophy. Yet Sumner believes that the neglected

Evaluating the Legacy of Nonviolence in South Africa

Nelson Mandela departed from Gandhian nonviolence when he asserted that apartheid rule made resort to violence by the African National Congress necessary. Mandela claimed that the anti-apartheid movement in South Africa was strengthened by including both violence and nonviolence. This paper investigates the claims of several authors who claim that South Africa would have gained freedom from apartheid more quickly if it had remained purely nonviolent. It finds the claims plausible, when argued carefully. But some historians and nonviolence advocates have oversimplified the story of the anti-apartheid struggle and give the impression that the struggle was more nonviolent than it was.

Attempts to Create an Inter-Ethnic and Inter-Generational 'National Culture' in Kenya

The challenges of building community based on a common identity that also respects differences has two different kinds of chasms to cross. There is the division of ethnic groups, and there is also the generational gap. Given recent problems of ethnic violence that broke out during the December 2007 elections, can contemporary Kenyans build community, coming to common understanding with others on issues such as value and identity? This is not a new problem. It has often been expressed as the need to develop a common Kenyan “national culture.” After a survey including Okot p’Bitek, Frantz Fanon, Bethwell Ogot and Ngugi wa Thiong’o’s contribution to the topic in the context of the 1960s and 70s, I will then go on to discuss the contribution of Kenyan Philosophy professor Henry Odera Oruka, who was greatly influenced by the ongoing discussions regarding national culture when he began his sage philosophy project – a project he clearly described as being able to play a role in the creation of Kenyan national culture. I explore some of Odera Oruka’s unpublished work on this topic. Chaungo Barasa has continued this project. I move on to survey how current academics in Kenya are working to describe and forge national values as a meaningful alternative to Kenyan government ongoing endeavors to promote culture as a tourist commodity.

Oruka and Sage Philosophy: New Insights in Sagacious Reasoning

The chapter begins with an overview of the earliest beginnings of the sage philosophy project, first in its near precursors (such as Radin’s and Griaule’s research) and its coming to birth with Odera Oruka’s efforts, in the context of encouragement as well as criticism by Kwasi Wiredu and Paulin Hountondji. The chapter then explains some of Odera Oruka’s motivation for the project as well as the historical and cultural context at University of Nairobi in the 1970s. Presbey outlines sage philosophy’s methodology and goals, as well as early efforts and publications from Kenya. This is followed by a survey of the use of the method by other Kenyan philosophers, and the spread of the method to other African countries including Ethiopia, Tanzania, Uganda, Nigeria, and elsewhere, as well as providing insight into the criticism and advocacy the project has received. Presbey summarizes some of the key insights and contributions to philosophy made by the sages themselves. Finally, Presbey tackles the question of sage philosophy’s continued relevance in our rapidly changing and globalized world, and especially in the context of many political, economic, and cultural changes in Africa. The chapter ends with a survey of recent work in African philosophy that is related to sage philosophy but departs from (or goes beyond) Oruka’s methods or goals.

Globalization and the Crisis in Detroit

Detroit’s fiscal crisis was generated by a complex interplay of factors, including institutional racism and auto industry globalization, which stimulated the departure of businesses and residents from the city. The preferential treatment of big business in questionable deals engineered by Kevyn Orr, the emergency manager appointed by the state’s Republican governor, has deepened the crisis at the expense of the citizenry, particularly the most vulnerable populations. Protest against the scandalous mishandling of Detroit’s bankruptcy (especially in the wake of the summer 2014 water shut-offs) has arisen from many quarters, including local activists, international watchdog groups, journalists, and the United Nations.