To understand the crisis, we
must revisit the foundations of African institutions of higher learning. The
problem in Africa is not simply one of poor governance or inadequate resources.
It is more foundational: we inherited the form of colonial institutions
without understanding the philosophical underpinnings that animated
them. Our engagement with academia became one of mimicry rather than meaning.
Many aspired not to the ideals of scholarly pursuit, but to the privilege and
prestige once reserved for the colonial elite.
Yet, the university, like the church, was never meant to be
merely an administrative or professional space. At its genesis, academia was
deeply interwoven with spiritual and philosophical ideals. The medieval
university, for example, emerged from the womb of the church and was dedicated
to the pursuit of truth, wisdom, and the nurturing of the soul. Scholars saw
their work not merely as a career, but as a calling, marked by sacrifice,
discipline, and the solemn responsibility of shaping civilisation.
In contrast, the African
university today has been engulfed by a culture of consumerism and self-aggrandisement.
Academia has been commodified. Knowledge is marketed, positions are politicised,
and the noble calling of mentorship has been replaced by careerism, tribalism,
and corrupt bureaucracies. University halls, once meant to inspire reflection and
inquiry, have in many places devolved into echo chambers of ego and influence.
To chart a way forward,
Kenyan universities might do well to turn to an unlikely but instructive model:
the Catholic Church. Despite the many controversies it has faced over the centuries,
the Church has remained one of the most enduring institutions in human history.
Its strength lies in its ability to preserve core traditions while adapting to
the times. This balance of continuity and reform offers valuable lessons for
academia.
1. Preserving the Sacred
in a Profane World
Just as the Church protects
certain rituals and doctrines to safeguard the integrity of faith, universities,
too, must reassert the sacredness of knowledge. Not everything in the
university must be subjected to market logic. Genius is not always incentivized
by money, but by the conditions that support contemplation and creativity. That
means creating ecosystems where scholars can thrive without necessarily chasing
grants or private sponsorships. Affordable housing, healthcare, and education
for staff and their families, akin
to the church’s pastoral care infrastructure, can reduce the undue pressure to
monetize academic work.
2. Rethinking the
Academic Community
The Church has always been a
community, not just a workplace. In many religious orders, schools, hospitals,
and farms support both the mission and the welfare of clergy and lay staff.
Similarly, universities can reimagine their departments and faculties as
holistic communities, offering services not only to students but to staff and
surrounding communities. This reorientation could restore a sense of mission
and reduce the race for external funding that often skews academic priorities.
3. Leadership and
Succession with Dignity
The recent seamless
transition within the Catholic Church, from Pope Benedict XVI to Pope Francis, and now
Pope Leo, offers a powerful
contrast to the often messy, politicised leadership transitions in Kenyan
universities. What made that transition exemplary was the humility, clarity,
and institutional maturity it demonstrated. Universities could benefit from
establishing clearer protocols for leadership succession, based on merit, moral
authority, and institutional memory, rather than political lobbying or ethnic
calculus.
Conclusion: A Clarion
Call to Rediscover Purpose
Kenyan universities stand at
a crossroads. They can continue down the path of commodification and collapse,
or they can begin the difficult but necessary journey of rediscovery, of returning to the philosophical and
spiritual roots that once gave meaning to scholarship. The Catholic Church
shows that tradition, when wisely stewarded, can be a source of resilience and
renewal. Let academia in Kenya find its soul again, not in emulating privilege, but in
reclaiming purpose.
What do you think? By the way, with the AI revolution, what is the future of academia? I think I should try answering that in my next post
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