As part of our ongoing efforts to document and reflect on key voices in African philosophy, we were pleased to host Prof. Wilfred Lajul (Gulu University, Uganda) for a wide-ranging interview during his recent visit to Hildesheim. Prof. Lajul shared insights from his personal and academic journey into philosophy, beginning with his early education in Catholic seminaries and his eventual engagement with African philosophy during graduate studies in Rome. We discussed the shifts in his way of teaching African Philosophy to students, the possibility of decolonizing philosophy without falling prey to one-sided regional reductions, and the role of native languages in philosophizing in a globalized world, among other topics.
Central to Prof. Lajul’s intellectual development were the philosophical traditions of both Africa and Europe. He discussed the foundational role of Immanuel Kant in shaping his critical orientation, particularly Kant’s epistemological shift that influenced modern science and knowledge production. At the same time, Lajul emphasized the value of African philosophical traditions, especially as expressed through proverbs, oral traditions, and indigenous languages. His field research and publications—such as African Philosophy: Critical Dimensions and Contemporary African Philosophers: A Critical Appraisal—reflect this dual commitment to rigorous critique and cultural rootedness.
On the topic of decolonization, Prof. Lajul argued that meaningful intellectual decolonization requires deep grounding in both African and Western systems of knowledge. He stressed that the mere rejection of Western influences is insufficient without a robust understanding of African worldviews, which are often encoded in local languages and oral traditions. He illustrated this with personal reflections on his grandfather’s use of parables and the philosophical depth he later discerned in indigenous Acholi expressions.
Prof. Lajul also addressed the institutional challenges facing philosophy in East Africa, noting that philosophy remains underrepresented in many university curricula compared to the more vibrant engagement seen in parts of West Africa. He identified structural issues—including the lack of dedicated departments, limited funding, and the undervaluing of philosophy in national education policies—as key obstacles. Moreover, he spoke to the gender imbalance in the field, attributing it to systemic exclusion from early educational opportunities and to broader social expectations that disproportionately affect women’s access to advanced academic training.
Language emerged as a recurring theme throughout the interview. While Prof. Lajul acknowledged the necessity of writing in English for broader academic engagement, he underscored the philosophical richness that resides in African languages. He advocated for the development of educational and publishing infrastructures that support philosophical writing and instruction in indigenous languages, linking this effort to broader questions of cognitive justice and epistemic sovereignty.