Sublime:
"most of us of this generation are "transition children" who are aware of the "existence" of our traditional practices but are immersed in the empiricism of science-based Western education. If we are CONFIDENT about both worlds, why cant we bring them together or apply the transparent and evidence-based principles of the drivers of contemporary civilization to dignify and edify our cultural practices on the world stage? In addtion to the huge regard that the humanistic application of such tradition knowledge will confer on our people, there is the socioeconomic reward (if that is considered or allowed, just as there are economic rewards in patents for inventions and discoveries or copyrights on novel ideas/processes). Why are we wasting time on Oyibo[ Western] books, medicaments[medication?] and civilizations, since what we are looking for in Sokoto is in our Shokoto?
Take care. JUI
Joseph Igietsime in NaijaPolitics yahoo
group.com on 13th June 2010
The last expression in the quote,conjioning Sokoto and Shokoto is a Nigerian/Yoruba expression indicating that what one is seeking might be close at hand rather than far away.Sokoto is a city far away from the Yorubaland where this saying comes from while 'shokoto' is a Yoruba word for a pair of trousers in classical Yoruba satorial design.The saying asks therefore that why go far in search of what you already have in your trousers,in other words,so close to you as to a part of your social identity? In using this expression,the writer sums his question about concentrating on a critical study of classical African [and,to me,by implication,marginalised world views] instead of the globally dominant episteme that has its origins in Europe,as it was developed and actualised in the seventeenth century scientific and nineteenth century industrial revolutions.
Examples of such critical study of African and other marginalised world views,indicating their contemporary significance, already exist in the humanities and I might know of one in the sciences.I will post,not too far from now,descriptions of these examples.These examples,however, correlate Western and classical African thought and other marginalised philosophies in order to demonstrate the contemporary and perennial significance of these marginalised contributions, rather than privileging one over the other.
This question,however,also applies to all marginalised world views and practices the world over,from classical Asian philosophies and practices,to contemporary animist and magical world views in Western thought.
thanks
toyin