Table Of ContentINAUGURAL
LECTURE
Re-discovering African Wholistic Approach to Life:
Ways of Acquiring and Appropriating Knowledge
INAUGURAL
LECTURE
Re-discovering African Wholistic Approach to Life:
Ways of Acquiring and Appropriating Knowledge
Adam K. arap Chepkwony
MOI UNIVERSITY
PRESS
Dedication
To the late Kalenjin musician cum educator, Mr. Kipchamba
arap Tabotuk who spend his entire adult life sensitizing people
on the wholistic African approach to life through his more than
1000 songs; and to all scholars and sages who continue to
disseminate the rich African heritage.
Adam K. arap Chepkowny
B.A. Religion (Houghton College);
M.A.R. Religion (Asbury Theological Seminary);
PGDE (Nairobi);H.Dip. Psychological Counselling (Kenya Institute
of Professional Studies); D.Phil comparative Religion (Moi)
Moi University Press, Moi University, Eldoret, Kenya
Moi University and Adam K. arap Chepkwony
All rights reserved. Published 2011
ISBN: 9966–854–71–1
Contents
Dedication .......................................... iv
Acknowledgements ................................. viii
Abstract ............................................. x
Citation ............................................xii
Chapter One: Worldviews and acquisition of Knowledge .. 1
Chapter Two: Development of Western Worldviews ..... 17
Chapter Three: African Worldview ..................... 33
Chapter Four: Wholistic Approach to life ............... 45
Chapter Five: The Impact of Western Worldviews on Africa 63
Chapter Six: Return and Pick It ........................ 79
Bibliography ........................................ 85
Inagural Lecture: Re-discovering African Wholistic Approch to Life:…
Acknowledgements
I want to thank many people in my life who have opened
my mind to understand and appreciate the African Wholistic
approach to life I have presented in this lecture. I thank Moi
University for granting me sabbatical leave in the year 2007 when
these ideas were natured and reduced to writing. I am grateful
and indebted to the sponsors of the Writing Fellowship at Fuller
Theological Seminary, Pasadena, California in USA for making it
possible for me to spend time at the Graduate Research Institute
(GRI) to develop these ideas. In particular, I am grateful the Dean,
School of Intercultural Studies, Dr. Douglas McKinnon, Dr. Jehu
Hancilles, the Director and Joenita Paulrajan the coordinator of
GRI Program.
I am also indebted to my colleagues who assisted me to read,
edit and provided the professional advice as I was working on
the final version of this work. In particular, I want to thank Prof.
Kembo–Sure, Prof. Hazel Ayanga, Prof. Peter Amuka, and Mr.
S. K. Buigut all of whom read and made constructive comments
to the original manuscript. I want to thank, most sincerely, Ms.
Nyla Gaylord and Ms. Joanne Calla of USA and Nell Notermans
of Netherlands for providing me with useful resources that were
not available locally. Ms. Gaylord also read the entire manuscript
and give insightful comments.
I am grateful to all the members of the Department of Philosophy,
Religion and Theology who gave me the opportunity to discuss
and develop my ideas. In particular I want to mention the Head
of Department, Dr. Michael Ntabo Mabururu who has been
a source of encouragement and support. Many thanks to Ms.
Miriam Rono, my student, colleague and an upcoming scholar
of African spirituality. Ms. Rono, Silas Chemwaina and David
Mutai have assisted in the preparation and presentation of this
lecture.
viii
Adam K. arap Chepkwony
I also want to express my appreciation to all Moi University
students who have taken the course REL: 101- African Traditional
worldview, for the many ideas and experiences they have shared
in class. Their contribution has not only enriched this work but
has also inspired me to present this lecture.
I want most sincerely thank my entire family, my wife Betty
and my children, Chelangat, Chemutai and Kipkirui for making
me a proud father and for understanding when I am unable to
share quality time with them due to academic commitments. I
also want to thanks my relatives and Kongasis community for
their continued support.
Finally, I give glory and honour to Asis, the creator, controller and
the sustainer of the universe and the source of the rich wholistic
African approach to life.
ix
Inagural Lecture: Re-discovering African Wholistic Approch to Life:…
Abstract
The introduction of western science and Christianity in Africa
at the turn of the 20th century seems to have revolutionized
the African mind and indeed way of life. Western science
and Christianity, a product of the western worldview, are
today perceived as the source of hope for Africa by African
governments, politicians, scholars and the general public. In
recent times however, questions have been asked by scholars and
scientists as to whether science is the only way to attain objective
knowledge and Christianity the only path to spiritual truth.
This lecture is informed by the fact that every culture and
civilization has and provides knowledge and way of life to its
community. Religious worldviews teach many truths and values
and play central role in the lives of their adherents. But more
importantly, each religious worldview has its own unique way
of approach to God, man, the universe and to life.
This lecture argues that, like other faiths, the African worldview
has granted African people a wholistic approach of acquiring and
appropriating knowledge from time immemorial. This however
has been ignored and in its place, Africans have heavily relied on
western knowledge. The perception of the western worldview
as the ideal has enslaved and impoverished the African mind.
This enslavement hinders the African mind from being creative,
innovative and able to think outside a constricting box. For this
reason, African contribution to knowledge has been ignored in
the last century.
The lecture explores how the western worldview has created
conflict in the African psyche, making them live painful and
debilitating “double lives”. The characteristics of the future
global community are discussed in this lecture and it is argued
that such a community can only be forged by incorporating a
wholistic African worldview with its hitherto denigrated cultures
on board.
x
