I had to read this book just to see if the ego of the author as indicated in the title was matched by accomplishments. Indeed, I was pleasantly surprised to find a thorough discussion of the evolution of education in Kenya as seen by one of its movers and shakers. Furthermore, Professor Ogot provided interesting glimpses into the parallel, complicated, tribal, often scary, power-driven scene that was (and in many respects still is) Kenyan politics.
The autobiography has many themes linked together by a thin personal narrative. The initial discussion of the early 20th century Luo community grappling with modernism in the form of traditional wear versus cloth clothing established a two-world paradigm that Ogot recognized he dealt with throughout his life – traditional versus modern, African versus European, Luo versus Kikuyu, principled versus expedient. Certainly such contrasts animated the entire book.
I was intrigued by Ogot’s description of Luo evolution in colonial times accomplished by the adoption of Christianity, the creation of church enclaves and the spread of schooling by the faithful. His experiences as a student (and later a teacher), especially under missionary tutelage, underscored the enormous gulf between rural African reality and the British-oriented syllabus. That notwithstanding, Ogot (modestly) admitted that he scored the highest in Kenya on primary and secondary exams.
Having outdistanced the field, Ogot went on to Makerere College and to Scotland for degrees. He starred there as well and began to grapple with the question of who owns history. Naturally, he advocated African ownership of its own history and advocated the use of oral traditions as a means to discover it. This was academic heresy at the time. Ogot was truly a pioneer in confronting the establishment, but through meticulous scholarship he proved his points and opened the way for many to follow. Over the years he taught thousands and joined fellow African academics from around the continent in creating a community of scholars focused on Africanizing African universities and validating African culture.
One of a handful of Kenyan professors at University College, Nairobi in the 1960s, Ogot saw the struggle between British and Kenyan visions of the university sadly become enmeshed in the Kikuyu–Luo fracas that beset Kenya following Tom Mboya’s assassination in 1969. Consequently, none of the best qualified professors, all of whom were Luo, could assume the university’s top post. Oginga Odinga’s formation of the anti-Kenyatta KPU and its subsequent banning augmented tribalism that rendered all Luos – irrespective of their politics – suspect for years afterwards.
Ogot’s next interesting battle pitted him against Richard Leaky and Charles Njonjo over control of TILLMIAP, the Louis Leaky institute created to further the work of archeology and paleontology. Ogot accepted the directorship of the institute in 1977, but found that Richard Leaky, son of the famous scientist, felt threatened by legitimate scholars, especially African ones. Disputes over academic orientation, research projects, inclusion of Kenyan students, and especially budgets led to much maneuvering by Leaky and his patron Attorney General Njonjo to oust Ogot. Professor Ogot slung a lot of mud around in discussing this issue, but ultimately resigned. However, Ogot was a survivor determined to make his way in Kenya. He bided his time and, following Njonjo’s fall, was rehabilitated. Ogot subsequently served the government in a number of different ways.
During his multifaceted career Ogot revised curriculums, began school book publishing, was a member of the East African Assembly and its commission on the joint university, chairman of three parastatals, a participant in continental historical activities and ultimately president of UNESCO’s general assembly. He started several technical institutes and colleges and ultimately returned to college life at Kenyatta and Maseno universities.
This autobiography was chock full of information. Ogot is an unabashed name dropper and thousands of folks are mentioned, usually with their degrees strung out behind their names. Although useful to know how the small old boys’ network expanded over the years, this was overkill. Similarly, the professor quoted verbatim from too many speeches and papers. Perhaps, this represents his historian’s bias for accurate documentation, but it too was overwhelming. Finally, although perhaps an East African grammatical aberration, but I was bothered by at least four uses of “I” instead of “me” as an object.
Professor Ogot’s personal revelations, for example, of events following Mboya’s death or of problems encountered when Ogot’s father died the same weekend as Kenyatta were fascinating. A like reminiscence told of being hosted and toasted by Amin, then threatened with violence. Ogot shed some light on Luo politics during the last half-century, but I wanted much more. I was puzzled, for example, about why there was no mention of Ouko’s murder. I suspect the professor was being careful. Ogot did not wield a very venomous pen. He went after arrogant expatriates, racism, paternalism as well as some tribalism, regionalism, academicism and Americanism, but in dealing with individuals, particularly the powers that be, he was quite cautious. Yet, truly Professor Ogot was a man of accomplishments, a leader who stood on principles, devotion to academic freedom and respect for the truth to help build modern Kenya.
