HED4806 Assignment 3
(COMPLETE GUIDELINE)
2025 - DUE 2025
For assistance contact
Email:
,3.1. a) Explain the effects of the above practice in the broader context of decolonisation.
The practice of punishing students for speaking their local language within colonial schools
had profound and damaging effects within the broader context of decolonisation. These
effects can be understood on several interconnected levels:
• Internalised Colonial Mentality: This practice was a deliberate tool of cultural
suppression, aiming to devalue and eradicate indigenous languages and cultures. By
associating local languages with being "stupid" or "donkey-like," the colonial
education system instilled a sense of inferiority in African students regarding their
heritage. This fostered an internalised colonial mentality, where individuals began
to view European languages and cultures as superior and their own as backward and
inadequate. This psychological impact was a significant obstacle to genuine
decolonisation, as true liberation requires not only political independence but also the
dismantling of these ingrained beliefs (Fanon, 1952).
• Linguistic and Cultural Alienation: Forcing students to abandon their mother
tongue in the school environment created a disconnect between their home lives and
their educational experiences. Language is deeply intertwined with culture, identity,
and ways of knowing. By suppressing Gĩkũyũ, the school system alienated students
from their cultural roots, their families (who primarily spoke the local language), and
their history. This linguistic and cultural alienation undermined their sense of
belonging and contributed to a fractured identity, hindering the development of a
cohesive post-colonial national identity (Thiong'o, 1986).
• Hindrance to Intellectual Development: While the intention was to promote English
proficiency, the brutal suppression of the mother tongue could paradoxically hinder
overall intellectual development. Children learn best in a language they understand
fluently. Forcing them to learn in a foreign language from a young age created
cognitive barriers, potentially affecting their comprehension and overall academic
performance. This ultimately undermined the very goal of education and perpetuated
inequalities, making it harder for Africans to compete in a system designed by the
colonisers (Alexander, 2000).
• Perpetuation of Power Imbalances: The dominance of English in education
mirrored the broader power dynamics of colonialism. It reinforced the idea that access
to knowledge and progress was contingent on adopting the coloniser's language and
culture. This linguistic imperialism served to maintain the power and privilege of the
colonisers and their language even after formal independence, creating a neo-colonial
situation where linguistic and cultural dependence persisted (Phillipson, 1992).
• Erosion of Indigenous Knowledge Systems: Local languages are often the
repositories of indigenous knowledge, traditions, and ways of understanding the
world. By devaluing and suppressing these languages, the colonial education system
also contributed to the erosion of this valuable knowledge base, hindering the
development of education systems that were truly relevant and responsive to the needs
and contexts of African societies. Decolonisation requires the reclaiming and valuing
of these indigenous knowledge systems, which are intrinsically linked to local
languages.
, References:
• Fanon, F. (1952). Black skin, white masks. Grove Press.
• Thiong'o, N. W. (1986). Decolonising the mind: The politics of language in African
literature. East African Educational Publishers.
• Alexander, N. (2000). English unassailed: Diglossia and the Namibian language
question. Multilingual Matters.
• Phillipson, R. (1992). Linguistic imperialism. Oxford University Press.
3.2. Ngũgĩ wa Thiong’o advocates the use of the local language to decolonise the minds
of African people. What is your understanding of the term “decolonisation of the
mind”? In your discussion, summarise the views of Wa Thiong’o regarding language.
My understanding of the term "decolonisation of the mind" refers to the process of
dismantling the internalised beliefs, values, and perspectives that were imposed by colonial
rule and continue to shape how African people perceive themselves, their cultures, and the
world. It involves critically examining and challenging the dominance of Western thought
and languages, and reclaiming and valuing indigenous knowledge systems, cultures, and
languages. It's about freeing oneself from the psychological and intellectual shackles of
colonialism and fostering a sense of self-worth, agency, and cultural pride rooted in African
identities and experiences. This process is crucial for achieving genuine liberation that goes
beyond mere political independence.
Ngũgĩ wa Thiong'o is a prominent advocate for the decolonisation of the mind, and language
is central to his arguments. He posits that language is not merely a tool for communication
but also the carrier of culture, history, and identity. For Wa Thiong'o, the deliberate
suppression of African languages in colonial education and the elevation of European
languages (like English) were fundamental instruments of mental colonisation. He argues that
by forcing Africans to think, learn, and express themselves in a foreign language, the colonial
system:
• Alienated Africans from their own cultural heritage: Language embodies the
values, beliefs, and worldview of a people. By abandoning their mother tongues,
Africans were severed from their cultural roots, traditions, and ways of knowing.
• Created a sense of inferiority: The imposition of European languages as the
languages of knowledge and progress implied that African languages were inferior
and incapable of expressing complex ideas. This fostered a sense of inadequacy and
dependence on Western intellectual traditions.
• Distorted African perspectives: Thinking and expressing oneself in a foreign
language inevitably shapes one's perception of reality. Wa Thiong'o argues that using
European languages as the primary medium of intellectual discourse in Africa
perpetuates a Western-centric worldview and marginalises African perspectives and
experiences.
• Hindered genuine cultural and intellectual development: True creativity and
innovation are often rooted in one's mother tongue. By suppressing local languages,
the colonial system stifled the full intellectual and cultural potential of African people.
(COMPLETE GUIDELINE)
2025 - DUE 2025
For assistance contact
Email:
,3.1. a) Explain the effects of the above practice in the broader context of decolonisation.
The practice of punishing students for speaking their local language within colonial schools
had profound and damaging effects within the broader context of decolonisation. These
effects can be understood on several interconnected levels:
• Internalised Colonial Mentality: This practice was a deliberate tool of cultural
suppression, aiming to devalue and eradicate indigenous languages and cultures. By
associating local languages with being "stupid" or "donkey-like," the colonial
education system instilled a sense of inferiority in African students regarding their
heritage. This fostered an internalised colonial mentality, where individuals began
to view European languages and cultures as superior and their own as backward and
inadequate. This psychological impact was a significant obstacle to genuine
decolonisation, as true liberation requires not only political independence but also the
dismantling of these ingrained beliefs (Fanon, 1952).
• Linguistic and Cultural Alienation: Forcing students to abandon their mother
tongue in the school environment created a disconnect between their home lives and
their educational experiences. Language is deeply intertwined with culture, identity,
and ways of knowing. By suppressing Gĩkũyũ, the school system alienated students
from their cultural roots, their families (who primarily spoke the local language), and
their history. This linguistic and cultural alienation undermined their sense of
belonging and contributed to a fractured identity, hindering the development of a
cohesive post-colonial national identity (Thiong'o, 1986).
• Hindrance to Intellectual Development: While the intention was to promote English
proficiency, the brutal suppression of the mother tongue could paradoxically hinder
overall intellectual development. Children learn best in a language they understand
fluently. Forcing them to learn in a foreign language from a young age created
cognitive barriers, potentially affecting their comprehension and overall academic
performance. This ultimately undermined the very goal of education and perpetuated
inequalities, making it harder for Africans to compete in a system designed by the
colonisers (Alexander, 2000).
• Perpetuation of Power Imbalances: The dominance of English in education
mirrored the broader power dynamics of colonialism. It reinforced the idea that access
to knowledge and progress was contingent on adopting the coloniser's language and
culture. This linguistic imperialism served to maintain the power and privilege of the
colonisers and their language even after formal independence, creating a neo-colonial
situation where linguistic and cultural dependence persisted (Phillipson, 1992).
• Erosion of Indigenous Knowledge Systems: Local languages are often the
repositories of indigenous knowledge, traditions, and ways of understanding the
world. By devaluing and suppressing these languages, the colonial education system
also contributed to the erosion of this valuable knowledge base, hindering the
development of education systems that were truly relevant and responsive to the needs
and contexts of African societies. Decolonisation requires the reclaiming and valuing
of these indigenous knowledge systems, which are intrinsically linked to local
languages.
, References:
• Fanon, F. (1952). Black skin, white masks. Grove Press.
• Thiong'o, N. W. (1986). Decolonising the mind: The politics of language in African
literature. East African Educational Publishers.
• Alexander, N. (2000). English unassailed: Diglossia and the Namibian language
question. Multilingual Matters.
• Phillipson, R. (1992). Linguistic imperialism. Oxford University Press.
3.2. Ngũgĩ wa Thiong’o advocates the use of the local language to decolonise the minds
of African people. What is your understanding of the term “decolonisation of the
mind”? In your discussion, summarise the views of Wa Thiong’o regarding language.
My understanding of the term "decolonisation of the mind" refers to the process of
dismantling the internalised beliefs, values, and perspectives that were imposed by colonial
rule and continue to shape how African people perceive themselves, their cultures, and the
world. It involves critically examining and challenging the dominance of Western thought
and languages, and reclaiming and valuing indigenous knowledge systems, cultures, and
languages. It's about freeing oneself from the psychological and intellectual shackles of
colonialism and fostering a sense of self-worth, agency, and cultural pride rooted in African
identities and experiences. This process is crucial for achieving genuine liberation that goes
beyond mere political independence.
Ngũgĩ wa Thiong'o is a prominent advocate for the decolonisation of the mind, and language
is central to his arguments. He posits that language is not merely a tool for communication
but also the carrier of culture, history, and identity. For Wa Thiong'o, the deliberate
suppression of African languages in colonial education and the elevation of European
languages (like English) were fundamental instruments of mental colonisation. He argues that
by forcing Africans to think, learn, and express themselves in a foreign language, the colonial
system:
• Alienated Africans from their own cultural heritage: Language embodies the
values, beliefs, and worldview of a people. By abandoning their mother tongues,
Africans were severed from their cultural roots, traditions, and ways of knowing.
• Created a sense of inferiority: The imposition of European languages as the
languages of knowledge and progress implied that African languages were inferior
and incapable of expressing complex ideas. This fostered a sense of inadequacy and
dependence on Western intellectual traditions.
• Distorted African perspectives: Thinking and expressing oneself in a foreign
language inevitably shapes one's perception of reality. Wa Thiong'o argues that using
European languages as the primary medium of intellectual discourse in Africa
perpetuates a Western-centric worldview and marginalises African perspectives and
experiences.
• Hindered genuine cultural and intellectual development: True creativity and
innovation are often rooted in one's mother tongue. By suppressing local languages,
the colonial system stifled the full intellectual and cultural potential of African people.
