Monday, June 27, 2016

*The ‘Objective’ Intellectual…Whatever That Is!

"Unlike Socrates, I’m not going to be super-modest as to say that ‘I know nothing’; however, I see myself as knowing less than I’m supposed to know."

Photo: University of N. Hamshire
Editorial* - I will pretentiously posit this: the ‘objective’ intellectual isn’t some weird animal. S/he is someone who values ‘what is said’ not ‘who said it.’ What matters to the objective intellectual is that X is good and X has been uttered, performed or procured.

The saddest case for any ‘learning’ individual is to say that X is true or acceptable only if uttered by B. And if the same X is uttered by A then we’ll reject it with all our politico-intellectual and socio-intellectual might.

I don’t see myself as an intellectual; I see myself as a student. Unlike Socrates, I’m not going to be super-modest as to say that ‘I know nothing’; however, I see myself as knowing less than I’m supposed to know. That’s my general truth! And this ‘knowing’ comes from people of all works of life. Indeed, learning doesn’t come only from comfortable endeavors but also from things that make us sad or mad.

 Essentially, I see myself not only as a student with epistemic enterprise and pursuit but as a student of life. ‘Knowing’ things can be called my obsession. I always want to ‘know’ even when I might not manage to ‘know’ what I wanted to ‘know’ all the time. And Lao Tzu is right to call knowing of one own self enlightenment. It takes great initiative and self-preservation to know oneself.

As human beings, we were created as beings with ‘scientific’, rational minds. We always want to know the ‘why’ of everything. Some of us settle for less than the reason ‘why’ things actually happen. However, some of us aren’t satisfied by face-value impression of things; these are the people who make sure that ‘whys’ of things are better explained.

In South Sudan, this ‘satisfied-with-first-impression’ is exacerbated by the assumption that what my uncle said or has done is an exceptionalist truth. And anyone who tries to question my uncle’s truth is branded or hated. But this twisted state of mind comes from ‘learned’ minds who ‘know’ the affairs of the world. How can this ‘learned’ people not know that disagreements are normal? How can these learned heart not know that our uncles can be wrong, or even stupid?

If you hate someone because of his considered opinion, then you are either pretending to be learned or you need emotive intervention. You can't just unleash your negative, vengeful ‘intellective power’ on someone just because they disagree with you. On what planet are we all expected to agree all the time?

Like Zarathustra, the Objective Intellectual is calling on all learned hearts to value what is said not just the very people who say them. How many of us quote Mahatma Gandhi all the time but he’s the very man who looked down on Africans in South Africa by calling them ‘kaffirs and inferiors’? 

If X is good, it shouldn’t matter who did or uttered it! But No! Our young ‘intellectuals’ think this: Agree with me and my uncle, or you go to hell! We learn by contradictions and we learn when our ideas are subjected to scrutiny! Why should there be an exception?

So who’s the ‘Objective Intellectual?’ I don’t know! It could be me or you! However, we can only be the Objective Intellectual if we value deeds and not merely the people who utter them.

If a man/woman’s opinion makes you mad, then check yourself…you’re wasting time learning or being in school. School and life should teach you how to dismiss people's ‘wrong’ ideas without being abusive or vilely dismissive!

We might not be the Objective Intellectual, but we sure need her/him in this world and more so, in South Sudan. 

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*The Philosophical Refugee

ON CULTURAL IDENTITY & BELONGING

Dear Melbournians, the South Sudanese people to be precise. Do you think we have seen it all? Do you think we have seen that: I mean in the aftermath of yesteryears, in regard to our culture and the notions around identity and belonging? Do you think we have seen the true reaping of what we sowed years ago? Do you really think so? After all, did we really sow anything like seeds and that there’s something to be reaped? Did we really live it out well to be seen today?

I am sorry to have bothered you, my potential readers, with questions regarding our social, economic, and political location in our host society: Australia. I think we have not seen it all and as a whole: The idea that people are bound by certain values and beliefs of significance to them. This requires cooperation and role-specific obligations on the roles of every man and woman across a given people and their society.

TOLERANCE & INCLUSION


While it is possible for us to racially discriminate or judge people we know, the chances of judging people we know diminish significantly the more we know them. An easy example of the importance of understanding others is the attitude people develop when they want to harm others or when they want to deny them something valuable. Essentially, before you fight someone, you insult them. Insults are attempts at diminishing the value of people, an attempt at estranging them, as Toni Morrison argued in The Origin of Others. It is easy to discriminate against strangers or make others strangers or dehumanized in order to discriminate against them.

Transformational Leadership, Inclusive Institutions and Service Provision

Leadership, given what is happening now in South Sudan, and generally in Africa, fascinates me. And it fascinates me not in a good way but because of the sociopolitical and socioeconomic ills facing the African continent and most of the so-called 'Third World.' To me, South Sudan, now, is a classic case.

Rebellion by disaffected politico-military leaders and repression by the government of South Sudan in Juba have stunted institutional development and leadership growth. This has made service provision almost irrelevant as political survival has taken primacy and supremacy. CLICK HERE TO READ MORE

‘Black’ as an Identity Oversimplification and Mockery

Black as a universalized cultural identity of the African Person (AP)* is a residual effect of slave and colonial mentality; a racial/race paradigm. It is a malady I call, conservatively speaking, stuck-in-the-past syndrome of color constraints. Black could be an on-the-street ‘social identifier’ of race figures not a meaningful phenomenon of deep cultural identification on a universal scale.