The claim to being knowledgeable and intelligent as well as acting in denial of knowledge and intelligence, simultaneously, is as Antinomy of an unusual kind. Knowledge is power only when it is usefully and unarguably applied. Is knowledge power to the African? The mental dynamic of the derisory ontology of the African is a perhaps fortuitous acceptance or nefarious imposition of an irrepressible “Antinomy”. Simply put, it is the acceptance of the African that the non-African has done better in and for the world and can only bring about more good. Such is twinned with the recognition that Africans have done very well in and for the world and can only do worse or nothing. It is a self-defeating belief that some gifted Africans “transcend” by way denial and demonstrating their exceptionality and ‘non-Africanness’. The contemporaneity of this Antinomy is neither extreme nor false. Africa’s past glories and excellence are as relevant as the one-time vivacious Mongol Empire is to the present-day Ulan Bator. Let us stick with today.
The African leader like the African he rules has a derisory ontology. With billions of dollars stashed away in foreign accounts, endless terms in office and the excessive paraphernalia of power, these have become the identifiers of the African leader. The one destined lead African nations seem unable to escape it, either by choice or curse. From a people do their leaders emerge; they are no different from their compatriots except by rank and vocation. At least they look African, which is part of their ontology. No one cares where an African leader got his education, his tenures in office, her family background or his religion except for a few. No one cares about his ideology or philosophy. That is how derisory the ontology of the African leader is. He is nothing to anyone, but those he represents and whose stomach he fills. For most of these leaders, their citizens are utterly ashamed of them.
The derisory ontology of the African has not gone unchallenged. At the forefront, intellectuals, civil society leaders, freedom fighters, artists, activists, missionaries and politicians of African descent have chosen innumerable paths and approaches to reverse or negate the derisory ontology of the African to produce a more if not thoroughly positive one. Students, synonymous with youth, appear to be the engaging group of Africans most willing, able, qualified and equipped to challenge the African ontology in the mainstream. How are these young students and scholars faring? Read More “The Ontology of the African II: The Youth”
Some sincere African intellectuals are genuinely dismayed about the derisory status of the African among other human beings in the world. It is the stuff of an ontology that remains the same today as it was in yesteryears. The sources of occasions for being dismayed are numerous, especially the treatment of African immigrants in Diaspora and images of Africa in the media. The unexplained detentions, sporting racism, police brutality, rough deportations, slave jobs, denial of guaranteed social amenities, human rights violations. The inhumane experiences by migrant Africans in nations who have taken it upon themselves to be the leaders and moralisers of the free world are more than contradictions. Read More “The Ontology of the African”