Olúfẹ́mi Táíwò: Why Africa must become a center of knowledge again
歐魯菲米陶伍: 為什麼非洲必須再次成為知識中心?
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?
阻礙是什麼?
that offers the best life for humans,
為人類提供最佳生活的大陸,
"Africa's knowledge imperative."
on producing manpower
to knowledge production.
in producing civil engineers
by soil scientists and geologists,
和岩石的知識為己任,
to create knowledge about our soil
哲學基礎及相關知識,
foundations of the legal system?
to solve problems we know of,
解決已知問題的知識,
is no problem in view.
of what there is to know of all things,
所能知道的萬物之知識,
of our human nature,
才想到要探尋知識。
when it is not needed
is the crisis of knowledge:
have a water crisis.
regarding its water,
where and when needed to all and sundry.
供給一切有需要的人。
最為豐富的大陸之一,
bodies of water in the world --
fighting the wrong crises,
對抗錯誤的危機時,
how to pipe water from Libya's aquifers
用導管輸送走,
of our water resources
變成非洲日常生活的必備品,
what the merchants of misery
safari professoriat
全球非洲研究陸地遊獵專家,
and civil society
has been to stinting towards Africa
of water resources in the world.
and rural dwellings alike
和鄉村的住所附近打井鑽孔,
on boreholes and wells?
如何規劃治理大都市?
regarding Africa's agricultural resources,
關於非洲的農業資源、
to make Africans live more lives
更有質量的生活。
of the River Nile in Ethiopia,
have water for their lives?
puts California in the desert,
is not geography.
as we are often told,
我們聽說的那樣貧瘠,
all the way to South Korea,
直到韓國的外鄉人,
geographically stinting?
更加受限的地區種植糧食﹖
to import new topsoil
要進口新的地表土
acquisitions more arable.
更適於耕種。
of knowledge deficiency.
of slavery and the slave trade,
解放出來數年,
to the advantage of its people
非洲的資源轉成人民的,
were dreaming of harnessing
and South Africa.
benefit from this scheme,
Congolese communities are too small
of the modern age.
on the path to becoming,
我們甚至都沒有在路上,
production and Africa.
for intellectual enrichment.
of the then-known world,
充滿疑惑的追尋者,
has implications for our present.
對我們的現狀有很多啟示。
between settlers and natives
當地人和外來定居者的關係,
centuries of our era
when it comes to confronting
at the present time.
do we have in our universities?
古希臘羅馬文學系所?
their thirst for exotica.
and exporting knowledge
到世界其他地方。
of it as a trade in bodies,
slave trade and slavery
and longest programs
that Africans were mere brutes,
非洲奴隸僅僅是牲口,
as other farm implements
且笨重的農具歸為一類,
in their ledgers.
they were princes and princesses,
they were herbologists,
original civilizational elements
is now celebrated.
for the most part,
beginning with the slave trade,
the chains of knowledge translation
知識傳送鏈條,
of knowledge production in Africa.
相當悲劇性的後果。
from the intellectual production
具有的智慧生產連結被切斷。
by immediate needs
to what we should know,
以及相關解決方案的支配,
以及將要使用的知識,
ownership and location.
are now all too content
with libraries elsewhere,
世界各地的圖書館,
on building libraries
for intellectual edification.
尋求啟迪的圖書館。
what should be stocked on our shelves
should be determined
in our partners' good faith
和合作伙伴間的真誠與信任,
down the road.
a place of knowledge again.
actually expands the economy.
of which we have no written records,
沒有書面記錄的文物,
and related disciplines,
we seek to know,
了解過去,
on the global human experience
用來解釋全球人類經驗,
of the original reasons for digging.
and its production sexy and rewarding;
變得迷人並且有回報;
sense of moneymaking
to indulge in the pursuit of knowledge,
本身變得有價值,
groups and intellectuals,
of knowledge production,
以及利用的大本營和根據地,
its depositories
非洲大陸邊界之外,
from the rest of the world,
to learn from us.
on behalf of common humanity.
以管理者的身份在做這一切。
and simultaneously enhance diversity
and additional artifacts --
用素材及工藝品充實它,
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