Henry Odera Oruka

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Henry Odera Oruka
Rayuwa
Haihuwa Nyanza Province (en) Fassara, 1 ga Yuni, 1944
ƙasa Kenya
Mutuwa 9 Disamba 1995
Karatu
Makaranta Wayne State University (en) Fassara
Harsuna Turanci
Sana'a
Sana'a mai falsafa, university teacher (en) Fassara da thinker (en) Fassara
Wurin aiki Nairobi
Kyaututtuka

Henry Odera Oruka (1 Yuni 1944, a gundumar Siaya - 9 Disamba 1995, a Nairobi ) masanin falsafar Kenya ne wanda aka fi sani da "Sage Falsafa". Wani aiki ne da aka fara a cikin 1970s a ƙoƙarin kiyaye ilimin masu tunani na asali a cikin al'ummomin Afirka na gargajiya.

Rayuwa da aiki[gyara sashe | gyara masomin]

An haifi Henry Odera Oruka a ranar 1 ga Yuni 1944 a Masiro-Nyang'ungu, Ugenya, gundumar Siaya. Bayan kammala karatunsa na gaba a Kenya, ya tafi Jami'ar Uppsala da ke Sweden. A can ya yi rajista don shirin BSc a cikin Faculty of Mathematics-Natural Science kuma yayi karatun meteorology, Geography, da Geodesy . Daga baya ya kara da ilimin Falsafa a karatunsa saboda sha’awar da yake da ita a fannin. Bayan kammala karatunsa a Kimiyya da Falsafa (shekara guda kafin ajinsa), ya zaɓi barin kimiyya kuma ya ci gaba da karatunsa a falsafar. Ya wuce Jami'ar Wayne State da ke Amurka don yin digiri na biyu inda ya kammala karatunsa kuma ya sami digiri na uku. Kundin karatunsa a kan taken "'Yanci" (wanda aka rubuta a 1970) daga baya an tace shi kuma an buga shi azaman azabtarwa da ta'addanci a Afirka a 1976. Daga Oktoba 1970 har zuwa mutuwarsa a ranar 9 ga Disamba 1995, ya koyar da falsafa a Jami'ar Nairobi . 

Mafi rinjaye kuma ƙwararrun ma'aikata a Sashen Falsafa da Nazarin Addini waɗanda aka ƙaddamar a cikin 1969 a Jami'ar Nairobi sun kasance firistoci da malaman tauhidi . Ba su da ɗan lokaci don "Falsafancin Afirka" yayin da suke da shakku game da ikon 'yan Afirka na yin tunani a hankali. Bayan shekaru na gwagwarmaya mai daci da Odera Oruka ya jagoranta, Falsafa ta rabu da Addini a jami'a a watan Yulin 1980 kuma an nada shi a matsayin wanda ya kafa sabon Sashen Falsafa. [1] Abin baƙin ciki ga sashen, mutuwar Odera Oruka ya kasance tare da raguwa mai mahimmanci a cikin ilimin Falsafa na duniya a Jami'ar Nairobi. Tarbiyar da Odera Oruka ta yi aiki tukuru don rabuwa da Addini tun daga nan aka sake hadewa da Addini.

Odera Oruka shi ne wanda ya kafa-shugaban kungiyar Falsafa ta Kenya (PAK); wanda ya kafa-darektan Cibiyar Nazarin Muhalli ta Duniya (IIES), Nairobi; memba na Kwalejin Kimiyya ta Kenya (KNAS); babban sakataren kungiyar nazarin makomar Afirka (AFSA); babban sakataren kungiyar Falsafa ta Afro-Asiya (AAPA); mataimakin shugaban Majalisar Falsafa ta Inter-African Council of Philosophy (IACP); memba na kwamitin zartarwa na duka Federation International de societe philosophique (FISP) da Ƙungiyar Nazarin Futures ta Duniya . [2] A ranar 3 ga Yuni, 1993, ya sami digiri na girmamawa daga Faculty of Humanities daga Jami'ar Uppsala.

Rayuwa ta sirri[gyara sashe | gyara masomin]

Odera Oruka ta yi aure sau biyu. Matarsa ta farko, marigayi Millicent Achien'g, ta haifa masa 'ya'ya uku: Owiso Odera (marigayi jarumin Hollywood), Sheila Odera (tsohuwar yar wasan kwaikwayo/Model kuma Akanta), da Sharon Odera (mace). Ya haifi 'ya'ya biyu tare da matarsa ta biyu, Olivia Phoebe Ayoma, wato Ronnie Omuga da Peter Oruka Odera (ma'aikacin hulda da kasa da kasa).

Asalin imani na falsafa[gyara sashe | gyara masomin]

Ana iya ganin hanyoyin falsafa guda uku a cikin ayyukan Oruka:

Rashin zamantakewa da tattalin arziki

Talauci da yunwa a Afirka sune manyan matsalolin ci gaban tunani da kere-kere. Amma, maimakon yin gunaguni game da mulkin mallaka, mulkin mallaka, mamayar al'adun kasashen waje da dai sauransu, ya kamata a nemi maganin ta hanyar bincike na kai da kuma zargi.

Tatsuniyar launin fata na al'adu

Yaki da tatsuniyoyi na al'adu da kabilanci na daya daga cikin batutuwan da ya sa a gaba. Ya banbanta tatsuniyoyi iri biyu: Tatsuniyoyi game da matakin wayewa da daukakar wasu jinsi sabanin koma baya da tunanin bayi na wasu. Labari na biyu shine game da baiwar falsafa-kimiyya na wasu jinsi da kuma rashin daidaito a cikin wasu jinsin, Afirka ko da yaushe tana kan sikeli mara kyau da rashin wayewa.

Batun kamanni

Ya raba ma'anar bayyanar zuwa kashi uku. A kashi na farko, ya bayyana dogara ga bayyanar zahiri a matsayin cuta ta mafi yawan mutane a cikin al'umma. Ma’ana ta biyu ita ce bayyanar da ‘yan kasuwa da sauran masu rike da madafun iko ke amfani da ita don bunkasa martaba da tasirinsu. A kashi na uku, matakin falsafa, bayyanar ya zama cikas ga ayyukan tunani. Irin wannan bayyanar ta yi fice a fagen ilimi, inda ake koyar da mutane salo maimakon abubuwan da ake koya musu. Sakamakon ba ilimi bane amma son zuciya, wariyar launin fata, kabilanci, jima'i da rashin ko in kula ga wasu al'adu. Wannan ya sa shi yin nazarin ra'ayoyi don isa ga gaskiyar da aka yarda da ita maimakon dogaro da kamanni kawai.

Kasancewar falsafar Afirka mai zaman kanta[gyara sashe | gyara masomin]

An yi muhawara mai yawa (kuma sau da yawa mai ban tsoro) game da wanzuwar falsafar Afirka mai zaman kanta kafin Yammacin Yamma da kuma yadda yanayinta zai kasance. Odera Oruka ya gano abubuwa guda huɗu ko hanyoyi a cikin wannan tattaunawa. [3]

Ethnophilosophy

Yana bayyana ra'ayin duniya ko tsarin tunani na musamman al'ummomin Afirka a matsayin falsafa. Wannan nau'in falsafa yana kallon hanyar tunanin Afirka a matsayin "tunanin jama'a" kuma yana bayyana sha'awar tunaninsa a matsayin daya daga cikin siffofi na musamman. Misalan waɗanda ke riƙe da wannan matsayi sune: Placide Tempels, Leopold Sedar Senghor, John S. Mbiti, da Alexis Kagame .

Falsafar kishin ƙasa-Akida

Ya ƙunshi ayyukan kafa-fasa-uba da ƴan jahohi a Afirka, waɗanda ka'idojin zamantakewa-siyasa sun dogara ne akan zamantakewar al'adun Afirka na al'ada da ƙimar iyali. Daga cikinsu akwai: Kwame Nkrumah, Sekou Toure, Julius Nyerere, da Kenneth Kaunda .

Ƙwararrun falsafar

Wannan shine matsayin da ƙwararrun ɗalibai ko malaman falsafa suke ɗauka. Sun ƙi Ethnophilosophy kuma a maimakon haka suna ɗaukar ra'ayi na duniya . A ra'ayinsu, ya kamata a tunkari falsafar Afirka da nau'ikan bincike iri ɗaya da ake amfani da su ga falsafar Yammacin Turai. Hanyar siffatawa, ita kaɗai, ta fi dacewa da fannin ilimin ɗan adam kuma yana amfani da ma'auni daban-daban ga tunanin Afirka. Masana falsafa da ke cikin wannan yanayin sun haɗa da: Kwasi Wiredu, Paulin Hountondji, Peter O. Bodunrin, da Odera Oruka.

Sagacity Falsafa[gyara sashe | gyara masomin]

Sagacity na Falsafa aikin bincike ne na Odera Oruka wanda aka fara a farkon shekarun 1970 wanda aka tsara don adana tunanin falsafar masanan gargajiya na Kenya. Babban ka'idar Sagacity na Falsafa ita ce, a cikin al'ada da na zamani na Afirka akwai mata da maza, jahilai da masu karatu, waɗanda galibi suna yin tunani a falsafa game da matsaloli daban-daban na rayuwar ɗan adam da yanayin gaba ɗaya.

Ba kamar ethnophilosophy ba, wanda ke jaddada tunanin jama'a, Sagacity na Falsafa yana neman masu tunani guda ɗaya a cikin al'ummar gargajiya. Wadannan “masu hikima” suna bayyanawa da kuma kare tunaninsu da ra’ayoyinsu na falsafa a kan batutuwa daban-daban na yanayi da rayuwar dan Adam. Wasu daga cikin waɗannan tunane-tunane ko da ba na falsafa ba a cikin tsattsauran ma'ana na iya zama ɗanyen bayanai don tunanin falsafar fasaha ta kwararru ko ƙwararrun masana falsafa. Oruka ya so ya nuna cewa akwai kuma akwai falsafanci a Afirka a cikin cikakkiyar ma'anar kalmar: falsafar da ta shafi matsalolin ɗan adam na yau da kullum da batutuwan da suka zama ruwan dare ga kowane ɗan adam, kamar samuwar Ubangiji, rayuwa. ilimi, mutuwa da sauransu. Irin waɗannan batutuwa ba su kaɗai ba ne na masu ilimi amma yawanci ƴan kaɗan ne waɗanda za su iya “wuce” hanyar tunanin jama’a sun fi dacewa da su.

Ko da yake wasu sau da yawa sun daidaita "Sage Falsafa" da "Philosophic sagacity," Odera Oruka bai yi ba. Odera Oruka ya bambanta tsakanin fuka-fuki biyu na Sage Falsafa: (1) kasancewar jama'a ko sanannen sagacity, da (2) kasancewar sagacity na falsafa. Yayin da na farko ya bayyana sanannun ma'auni na jama'a, aphorisms da gaskiyar hankali na gama gari, na ƙarshen yana bayyana tunanin maza da mata masu hikima waɗanda suka zarce hikimar sananne kuma sun sami damar falsafar. [4] Don haka yayin da duk abubuwan da suka shafi falsafar falsafanci suna cikin falsafar falsafar, ba kowane misali na falsafar hikimar ya zama sagacity na falsafa ba. Sabon sabon aikin Odera Oruka ana samunsa a cikin sagancin falsafa tunda girman sagacity na jama'a na falsafar sage zai zama koma baya ga ethnophilosophy. [5]

Hanyar[gyara sashe | gyara masomin]

Odera Oruka da abokan aikinsa sun je da na’urar nadar faifai zuwa kauyukan al’ummomin kabilu daban-daban a kasar Kenya domin shiga tsakanin wadanda al’ummominsu ke tunanin su zama masu hikima. An gudanar da jawabai a yaren ƴan mata ko maza masu tunani. Kowane “magana mai hikima” masu shiga tsakani sun kalubalanci su. Idan mutum yana da tsarin tunani na falsafa zai iya ba da amsoshi masu ma'ana ga ƙin yarda ko buƙatun neman bayani. Idan ba shi/ta ba, ya/ta ba da amsoshi marasa gamsarwa ko wataƙila ya kasa ba da amsa. An yi imani da wannan hanya za a iya raba falsafar gaskiya daga sanannen hikima.

Sukar Sagacity Falsafa[gyara sashe | gyara masomin]

Sagacity Falsafa ba falsafanci ba shine babban hujjar DA Masolo . Dangane da hanyar Socratic, bincikensa ya nuna yadda akai-akai al'ada da ra'ayi suka dogara akan rashin isasshen tunani. A gare shi, falsafar gaskiya ta dogara ne akan bincike, ma'ana, da bayani. Ilimin Pre-Socratic bashi da gurbi a cikin tsantsar falsafa. Sagacity na Falsafa, ya yi imani, ya shiga cikin rukunin falsafar pre-Socratic. Dukansu sun kasa a cikin daidaiton hali zuwa, da kuma aiwatar da, bayani mai ma'ana, duk da kasancewar "sage" da magana tare da shi. Tattaunawa kan wani batu kawai ba shi da babban matakin taƙaitawa, nazarin ra'ayi, da alaƙa waɗanda, a cewarsa, su ne ainihin ainihin falsafar.

Masolo kuma ya ki yarda da hangen nesa na Afrocentric da ke cikin tsarin Odera Oruka don kula da maza da matan Afirka kafin su iya karatu a matsayin masana falsafa. [6] Wannan ya bayyana a matsayin rashin fahimta. Ga Odera Oruka, Sagacity Falsafa ta ta'allaka ne tsakanin ethnophilosophy da ƙwararrun falsafar kuma shine kawai mafari ne wajen tantance yanayin Falsafar Afirka.

A cikin mawallafinsa, "Mawallafin Falsafa da Sage: Game da Tambayar Falsafa na Afirka", Peter O. Bodunrin ya yi watsi da ra'ayin Odera Oruka cewa ilimin falsafanci falsafanci ne saboda, a gare shi, ilimin karatu shine yanayin da ya dace don tunani na falsafa. Na biyu, mai alaƙa, ƙin yarda shine gama gari ga ilimin ɗan adam: tasirin mai kallo. Idan masanin falsafa ya yi hira da "sage", shin sakamakon da gaske aikin "sage" ne ko samfurin haɗin gwiwa? Wanene ainihin mahaliccin "falsafa"? [7] Odera Oruka ya mayar da martani ga irin wannan tunanin inda ya nuna cewa tunani a al'ada ya riga ya rubuta kuma manufar maganganun ita ce samar da albarkatun kasa, wanda masanin falsafa zai yi amfani da shi a kokarinsa na tabbatar da cewa falsafar gaskiya ta wanzu a kasar Afirka. [8]

Anthony Oseghare, dalibin PhD na Odera Oruka, ya bambanta tsakanin sagacity da ilimi. Dukansu sun haɗa da saye da amfani da ƙwarewa, amma ba iri ɗaya ba ne. Sagacity ya ƙunshi hikimar yanayi mai amfani wanda aka samu ta hanyar ƙwarewa. Yana da ma'ana mai faɗi fiye da ilimi. A cikin sagacity kuma, akwai sagancin da ya tsaya da hankali da sagancin da ya wuce hankali. [9] Sukar Oseghare, ba kamar ta Masolo da Bodunrin ba, ba ta da kyau amma ana nufin ta fayyace da haɓaka aikin Odera Oruka.

Wani abin lura shi ne banbance tsakanin malamai da annabawa. Za su iya ruɗe domin dukansu sun damu da ƙoƙarce-ƙoƙarce na warware matsalolin da suka shafi al’ummar ’yan Adam. Hakanan gaskiya ne cewa mai hikima yana iya zama annabi kuma annabi yana iya zama mai hikima amma abin mamaki shine ba su zama daya ba. Bambanci na asali - a cewar Odera Oruka - shi ne cewa annabi ya yi iƙirarin yin hasashen makomar gaba bisa ga kwarewar da ta gabata, yayin da mai hikima ya damu da muhimman al'amurra na ɗabi'a da sauran tambayoyi masu mahimmanci nan da nan. Mai hikima yana da ikon ba da mafita mai ma'ana ga al'amura masu amfani. Masu hikima sun wanzu a cikin kowace al'umma a matsayin masu kula da al'adunta da dabi'unta, ba tare da la'akari da karatu ba. [10] Bayan mutuwar Odera Oruka masana falsafa da suka ci gaba da tura ajandar sagacity sun haɗa da ƴan asalin ƙasar Kenya F. Ochieng'-Odhiambo da Oriare Nyarwath tare da Ba'amurke Gail Presbey.

Da'a[gyara sashe | gyara masomin]

Sanannu kaɗan shine gudunmawar Odera Oruka ga tambayoyin ɗa'a, kamar kare muhalli da tabbatar da taimakon waje. A cikin labarinsa "The Philosophy of Foreign Aid" Odera Oruka ya mayar da martani ga Garret Hardin na "Life Boat Theory". Hardin ya yi gardama kan taimaka wa kasashe matalauta saboda za su yi imanin cewa ana magance matsalolinsu, jama'a za su karu, kuma "kwale-kwalen" zai nutse.

Odera Oruka ya ba da dalilai uku masu yiwuwa don tabbatar da taimakon kasashen waje: sadaka (dabi'a na kowa), inganta kasuwancin duniya, da gyara tarihi. Daga baya ya kara da wata hujja: "Hakkin dan Adam mafi karanci".

A cikin labarinsa mai suna "Dabi'un Iyaye na Duniya" Odera Oruka ya yi amfani da misalan iyali mai yara shida masu nauyin arziki da talauci daban-daban don bayyana hujjarsa. Waɗannan ƴaƴan guda shida suna da wasu abubuwa guda ɗaya kuma kowanne yana da nasa hazaka da abin da ya mallaka. Ya yi banbance-banbance kamar haka:

Doka ta daya: Ƙa'idar Bashin Iyaye (a.) Dokokin Tsaron Iyali (b.) Dokokin Bashi Iyaye (c.) Dokokin Rayuwar Iyali ɗaya ɗaya.

Doka ta Biyu: Ƙa'idar Sa'a ɗaya ɗaya (a.) Dokokin Nasara Na Kai (b.) Dokokin Supererogation na Keɓaɓɓen (c.) Dokar Jama'a

Ba za a iya yin cikakken bayani game da tsarin gaba ɗaya ba a cikin iyakokin wannan labarin amma, daga ƙayyadaddun da ke sama, manyan abubuwan sune kamar haka: Ƙa'idar Bashin Iyaye yana faruwa kafin ka'idar sa'a ɗaya . A cikin yanayi na al'ada, idan ka'idar farko ta zo cikin rikici da wani abu a cikin doka ta biyu, ka'idar farko tana ɗaukar fifiko. Wannan shine "da'a na hankali". Idan dukiya da tsaron al’umma suka zo suka yi karo da sa’a ko nasarorin da aka samu, na farko ya yi nasara a kan na baya. Ana iya amfani da irin wannan nau'in ɗabi'a ga abubuwan da suka shafi muhalli da kuma sake rarraba dukiya .

Ayyuka[gyara sashe | gyara masomin]

  • Ochieng'-Odhiambo, F: Falsafar Afirka: Gabatarwa, Cibiyar Nazarin Falsafa ta Consolata (1997)
  • Odera Oruka, Henry: Da'a, Jami'ar Nairobi Press (1990)  
  • Odera Oruka, Henry: Falsafa, Humanity da Ecology, Cibiyar Nazarin Fasaha ta Afirka (ACTS) Press, (1994) 
  • Odera Oruka, Henry: Falsafa na 'Yanci, Daidaitaccen Littattafan Rubuce-rubucen Graphics da Pub. (1996) 
  • Odera Oruka, Henry: Falsafa Mai Aiki, Mawallafin Ilimin Gabashin Afirka (1997) 
  • Odera Oruka, Henry: Hukunci da Ta'addanci a Afirka: Matsaloli a cikin Falsafa da Ayyukan Hukunci, 2nd ed. Ofishin adabi na Kenya (1985) 
  • Odera Oruka, H: Oginga Odinga: Falsafa da Imaninsa, Mawallafin Ƙaddamarwa (1992) 
  • Odera Oruka, Henry: Sage Falsafa: Masu Tunani na ƴan asali da Muhawara ta Zamani akan Falsafar Afirka (Falsafa na Tarihi da Al'adu, Vol. 4), EJ Brill (1990) 
  • Odera Oruka, Henry: Trends in Contemporary African Philosophy, Shirikon Publishers (1990) 
  • Odera Oruka, Henry da Masolo, DA (Eds.): Falsafa da Al'adu, Abubuwan Taro na 2nd Afro-Asian Falsafa taron, Nairobi, Oktoba/Nuwamba 1981, Bookwise Ltd. (1983)

Duba kuma[gyara sashe | gyara masomin]

  • Mutanen Luo na Kenya da Tanzaniya

Nassoshi[gyara sashe | gyara masomin]

  1. ↑ See H. Odera Oruka, Trends in Contemporary African Philosophy, Shirikon Publishers, 1990, 126–127.
  2. ↑ See Chaungo Barasa, "Odera Oruka and the Sage Philosophy School: A Tribute," in Sagacious Reasoning: Henry Odrea Oruka in Memoriam, eds. Anke Graness & Kai Kresse, Peter Lang, 1997, 21. See also F. Ochieng'-Odhiambo, op. cit., 19.
  3. ↑ See H. Odera Oruka, " Four Trends in Current African Philosophy," in Philosophy in the Present Situation of Africa, ed. Alwin Diemer, Franz Steiner Verlag, 1981, 1–7.
  4. ↑ H. Odera Oruka, "Sage Philosophy: The Basic Question," in Sage Philosophy: Indigenous Thinkers and Modern Debate on African Philosophy, ed. H. Odera Oruka, E. J. Brill, 1990, 33.
  5. ↑ For a more extensive distinction between "Sage Philosophy" and "Philosophic Sagacity," see F. Ochieng'-Odhiambo, "The Evolution of Sagacity: The Three Stages of Oruka's Philosophy," Philosophia Africana 5, no. 1 (2002): 19–32.
  6. ↑ See D. A. Masolo, African Philosophy in Search of Identity, Indiana University Press, 1994, 237.
  7. ↑ See Peter O. Bodunrin, "The Question of African Philosophy," Philosophy 56, no. 216 (1981): 168–169.
  8. ↑ See H. Odera Oruka, "Sagacity in African Philosophy," International Philosophical Quarterly 23 (1983): 391.
  9. ↑ See Anthony Sunday Oseghare, Relevance of Sagacious Reasoning in African Philosophy, Doctoral dissertation, University of Nairobi, 1985.
  10. ↑ See H. Odera Oruka, "Introduction," in Sage Philosophy: Indigenous Thinkers and Modern Debate on African Philosophy, op. cit., 2–3.

Kara karantawa[gyara sashe | gyara masomin]

  • Turanci, Parker & Kalumba, Kibujjo M (Eds.): Falsafa na Afirka: Hanyar gargajiya, Prentice Hall (1996) 
  • Graness, Anke & Kresse, Kai (Eds.): Sagacious Reasoning: Henry Odera Oruka in Memoriam, Peter Lang (1997) 
  • Hallen, Barry: Takaitaccen Tarihin Falsafa na Afirka, 2nd ed. Jami'ar Indiana Press (2009) 
  • Imbo, Samuel Oluoch: Gabatarwa ga Falsafa na Afirka, Rowman da Masu Bugawa na Littlefield (1998) 
  • Masolo, D. A: Falsafar Afirka don Neman Shaida, Jami'ar Indiana Press (1994) 

Hanyoyin haɗi na waje[gyara sashe | gyara masomin]

  • Ke 
  • African Sage Philosophy entry by Gail M. Presbey in the Internet Encyclopedia of Philosophy
  • "An African Savant: Henry Odera Oruka" article by F. Ochieng'-Odhiambo in Quest Vol. IX No. 2/Vol X No. 1 (December 1995/June 1996): 12–11.[1]
  • "Weep Not ... Philosophers Never Die" article by G. E. M. Ogutu in Quest Vol. IX No. 2/Vol. X No. 1 (December 1995/June 1996): 5–11.[2]
  • "Interview with Professor Henry Odera Oruka" conducted by Kai Kresse in Quest Vol. IX No. 2/Vol. X No. 1 (December 1995/June 1996): 221.[3]
  • "Odera Oruka's Philosophic Sagacity" article by Godwin Azenabor in Thought and Practice (New Series) Vo. 1. No. 1 (June 2009): 69–86.[4]
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