Fela’s hit tunes of the late 1970s, “I.T.T.” (International Thief, Thief), “V.I.P.” (Vagabonds in Power), and “Authority Stealing,” already betrayed a perceptive recognition of the local implications of an emergent transnational capitalism. In that new scheme, the ruling elites in Africa appeared as amoral and soulless comprador classes, devoid of any national interests or cultural moorings, people without any specific allegiance to nation, country, or continent. African despots, too, were beasts who belonged to no nation.

The girls who picked on me were neither persuaded nor deterred by my recitation of this history. But my father was right on one count: their words no longer pierced my skin. When they approached me, I stuck my nose in the air imperiously and walked in the opposite direction. To their insults, I did not respond. I acted as though they did not exist.

My father continued to teach me about Ghanaian history after discovering that the entire continent of Africa was excluded from my world history textbook, except for Egypt. And the illustrations of ancient Egyptians in the book made them look decidedly European. “Nonsense,” my father said.

This seemed to be in direct conflict with the pride Ghanaians had in their own culture and precolonial history. I recall a song—my father’s favorite—by the great Nigerian musician and activist Fela Kuti called “Colonial Mentality.” Colonial mentality, as defined by Kuti, is the idea that people who have been colonized, marginalized, and enslaved feel themselves inferior to their colonizers based on the very fact of their colonization. He be say you be colonial man, Kuti sings in his beautifully rough voice, his Nigerian pidgin clear and defiant. You don be slave man before / Them don release you now / But you never release yourself.

More generally, Timothy Snyder’s On Tyranny was a powerful reminder about how quickly authoritarianism can rise (as well as what can be done about it), and Václav Havel’s classic 1978 essay “The Power of the Powerless” changed my thinking about the impact a single individual could have in dismantling a long-established system. I hope he’s right.

Here we need to make a distinction between education and knowledge. Knowledge is a question of continuously adding to what we already know in a dialectical play of mutual impact and illumination. The normal cognitive process starts from the known and heads toward the unknown. Every new step makes more of the unknown known and therefore adds to what is already known. The new known enriches the already known, and so on, in a continuous journey of making dialectically related connections. Knowledge of the world begins where one is.

Education, on the other hand, is a mode of conditioning people to make them fit into, and function in, a given society. It may involve transference of knowledge, but it is conditioned knowledge, branded by the world outlook of the educator and the education system.