Olúfẹ́mi Táíwò: Why Africa must become a center of knowledge again
أولوفومي تايواو.: لماذا يجب أن تصبح أفريقيا مركزًا للمعرفة مجددًا
Drawing on a rich cultural and personal history, Olúfẹ́mi Táíwò studies philosophy of law, social and political philosophy, Marxism, and African and Africana philosophy. Full bio
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prostrate condition
for its long-suffering populations?
لشعوبها التي عانت طويلًا؟
that offers the best life for humans,
تقدّم حياة أفضل لسكانها،
"Africa's knowledge imperative."
"ضرورة انتشار المعرفة في أفريقيا."
on producing manpower
على إنتاج القوى العاملة
to knowledge production.
in producing civil engineers
by soil scientists and geologists,
to create knowledge about our soil
foundations of the legal system?
للنظام القانوني؟
to solve problems we know of,
لكي نحل المشكلات التي نعلمها،
is no problem in view.
of what there is to know of all things,
of our human nature,
when it is not needed
طالما أنهم لا يحتاجونها
is the crisis of knowledge:
have a water crisis.
من أزمة مياه،
regarding its water,
where and when needed to all and sundry.
حيث ومتى يحتاجها الجميع بلا استثناء.
bodies of water in the world --
fighting the wrong crises,
في محاربة الأزمات الخاطئة،
how to pipe water from Libya's aquifers
لضخ المياه الجوفية من (ليبيا)
of our water resources
what the merchants of misery
safari professoriat
and civil society
has been to stinting towards Africa
of water resources in the world.
and rural dwellings alike
ومنازلنا الريفية علي السواء
on boreholes and wells?
regarding Africa's agricultural resources,
فيما يتعلق بمصادر أفريقيا الزراعية،
to make Africans live more lives
of the River Nile in Ethiopia,
نهر النيل في أثيوبيا،
have water for their lives?
puts California in the desert,
is not geography.
as we are often told,
all the way to South Korea,
إلي كوريا الجنوبية
geographically stinting?
to import new topsoil
acquisitions more arable.
of knowledge deficiency.
of slavery and the slave trade,
من الرق وتجارة الرقيق،
to the advantage of its people
were dreaming of harnessing
and South Africa.
benefit from this scheme,
من هذا المخطط،
Congolese communities are too small
في الكونغو صغيرة للغاية
of the modern age.
on the path to becoming,
أو حتى على الطريق لنصبح
production and Africa.
for intellectual enrichment.
إلي أفريقيا من أجل الإثراء الفكري.
of the then-known world,
العالم المعروف حينها،
has implications for our present.
between settlers and natives
المستوطنين والسكان الأصليين
centuries of our era
when it comes to confronting
at the present time.
do we have in our universities?
الأدب القديم في جامعاتنا؟
their thirst for exotica.
and exporting knowledge
of it as a trade in bodies,
بالمتاجرة في البشر،
slave trade and slavery
عبر المحيط الأطلسي
and longest programs
that Africans were mere brutes,
أن الأفارقة كانوا مجرد متوحشين،
as other farm implements
الأخرى في الخمول والصمت
in their ledgers.
they were princes and princesses,
كانوا أمراء وأميرات،
they were herbologists,
original civilizational elements
is now celebrated.
for the most part,
beginning with the slave trade,
بداية من تجارة الرقيق
the chains of knowledge translation
of knowledge production in Africa.
على أنظمة إنتاج المعرفة في أفريقيا.
from the intellectual production
عن الإنتاج الفكري
by immediate needs
to what we should know,
بما يجب أن نعلمه،
لاستهلاك المعرفة.
ownership and location.
are now all too content
with libraries elsewhere,
مع المكتبات في أماكن أخرى،
on building libraries
for intellectual edification.
what should be stocked on our shelves
التي يجب أن توضع على الرفوف
should be determined
إلي مختارات الكتب
in our partners' good faith
down the road.
a place of knowledge again.
actually expands the economy.
of which we have no written records,
التي ليس لها سجلات مكتوبة
and related disciplines,
we seek to know,
on the global human experience
على تجربة الإنسان العالمية
of the original reasons for digging.
and its production sexy and rewarding;
وإنتاجها أمرًا مثيرًا ومجزيًا.
sense of moneymaking
to indulge in the pursuit of knowledge,
للسعي في إنتاجها،
groups and intellectuals,
of knowledge production,
its depositories
from the rest of the world,
to learn from us.
جاءوا ليتعلموا منا.
on behalf of common humanity.
على مصالح الإنسانية المشتركة.
and simultaneously enhance diversity
ولتعزيز التنوع في آنٍ واحد
and additional artifacts --
المواد الفنية والآثار الأخرى،
ABOUT THE SPEAKER
Olúfẹ́mi Táíwò - Historian, philosopherDrawing on a rich cultural and personal history, Olúfẹ́mi Táíwò studies philosophy of law, social and political philosophy, Marxism, and African and Africana philosophy.
Why you should listen
Olúfẹ́mi Táíwò is professor of African political thought at the Africana Studies and Research Center at Cornell University in the US. As he writes: "I was born in Nigeria. I lived there all my life save for the five unbroken years that I sojourned in Canada in search of the proverbial Golden Fleece. By itself, my living in Nigeria does not warrant comment. But the discovery that I speak of put that life in a completely different light; hence these remarks. All my life in Nigeria, I lived as a Yorùbá, a Nigerian, an African, and a human being. I occupied, by turns, several different roles. I was a hugely successful Boy Scout. I was a well-read African cultural nationalist. I was a member of the Nigerian province of the worldwide communion of the Church of England who remains completely enamored of the well-crafted sermon and of church music, often given to impromptu chanting from memory of whole psalms, the Te Deum or the Nunc Dimittis. I was a student leader of national repute. I was an aspiring revolutionary who once entertained visions of life as a guerilla in the bush. I was a frustrated journalist who, to his eternal regret, could not resist the call of the teaching profession. I was an ardent football player of limited talent. I was a budding spiritualist who has since stopped professing faith. Overall, I always believed that I was put on Earth for the twin purposes of raising hell for and catching it from those who would dare shame humanity through either ignorance or injustice or poverty."
Táíwò is the author of Legal Naturalism: A Marxist Theory of Law (1996/2015), How Colonialism Preempted Modernity in Africa (2010) and Africa Must Be Modern: A Manifesto (2012/2014).
Olúfẹ́mi Táíwò | Speaker | TED.com