Decolonising the Mind: the Politics of Language in African Literature
Decolonising the Mind: the Politics of Language in African Literature (1986) by Ngũgĩ wa Thiong'o is a collection of essays about language and its constructive role in national culture, history, and identity. The book, which advocates linguistic decolonization, is one of Ngũgĩ's best-known and most-cited non-fiction publications, helping to cement him as a preeminent voice theorizing the "language debate" in post-colonial studies.Ngũgĩ describes the book as "a summary of some of the issues in which I have been passionately involved for the last twenty years of my practice in fiction, theatre, criticism, and in teaching of literature". Decolonising the Mind is split into four essays: "The Language of African Literature," "The Language of African Theatre," "The Language of African Fiction," and "The Quest for Relevance." Several of the book's chapters originated as lectures, and apparently this format gave Ngũgĩ "the chance to pull together in a connected and coherent form the main issues on the language question in literature. The book offers a distinctly anti-imperialist perspective on the "continuing debate ... about the destiny of Africa" and language's role in both combatting and perpetrating imperialism and the conditions of neocolonialism in African nations. The book is also Ngũgĩ's "farewell to English," and it addresses the "language problem" faced by African authors. Ngũgĩ focuses on questions about the African writer's linguistic medium (should one write in one's indigenous language, or a hegemonic language such as French or English?), the writer's intended audience, and the writer's purpose in writing. Decolonising the Mind is a blend of autobiography, post-colonial theory, pedagogy, African history, and literary criticism. Ngũgĩ dedicated Decolonising the Mind "to all those who write in African languages, and to all those who over the years have maintained the dignity of the literature, culture, philosophy, and other treasures carried by African languages
Quotes
edit- This book, is a summary of some of the issues in which I have been passionately involved for the last twenty years of my practice in fiction, theatre, criticism and in teaching literature”
- Page 1
- the ceaseless struggles of African people to liberate their economy, politics and culture from that Euro-American-based stranglehold to usher a new era of true communal self-regulation and self-determination”
- Page 4
- the night of the sword and the bullet was followed by the morning of the chalk and the blackboard”
- Page 9
- [D]rama has its origins in human struggles with nature and with others”
- Page 36
- “[T]heatre is not a building. People make theatre. Their life is the very stuff of drama”
- Page 42.
- In my case the regime wanted to keep me away from the university and the village and if possible to break me
- Page 64
- [A] very cruel prison superintendent warned me against any attempts at writing poems—he obviously confused novels with poems. But why a novel? And why Gikuyu language?”
- Page 64
- “[I]f there is a need for a ‘study of the historic continuity of a single culture,’ why can’t this be African? Why can’t African literature be at the centre so that we can view other cultures in relationship to it?”
- Page 89
- Universities today, particularly in Africa, have become the modern patrons for the artist. Most African-writers are products of universities: indeed a good number of them still combine academic posts and writing. Also, a writer and a surgeon have something in common—a passion for truth. Prescription of the correct cure is dependent on a rigorous analysis of reality. Writers are surgeons of the heart and souls of a community.”
- Preface , Page Ix
- If in these essays I criticise the Afro-European (or Euroafrican) choice of our linguistic praxis, it is not to take away from the talent and the genius of those who have written in English, French or Portuguese. On the contrary I am lamenting a neo-colonial situation which has meant the European bourgeoisie once again stealing our talents and geniuses as they have stolen our economies. In the eighteenth and nineteenth centuries Europe stole art treasures from Africa to decorate their houses and museums; in the twentieth century Europe is stealing the treasures of the mind to enrich their languages and cultures. Africa needs back its economy, its politics, its culture, its languages and all its patriotic writers.”
- Preface , Page Xii
- I shall look at the African realities as they are affected by the great struggle between the two mutually opposed forces in Africa today: an imperialist tradition on one hand, and a resistance tradition on the other. The imperialist tradition in Africa is today maintained by the international bourgeoisie using the multinational and of course the flag-waving native ruling classes.The resistance tradition is being carried out by the working people (the peasantry and the proletariat) aided by patriotic students, intellectuals (academic and non-academic), soldiers and other progressive elements of the petty middle class.”
- (Introduction , Page 2)
- Prescription of the correct cure is dependent on a rigorous analysis of the reality.
- The present predicaments of Africa are often not a matter of personal choice: they arise from a historical situation. Their solutions are not so much a matter of personal decision as that of a fundamental social transformation of the structures of our societies starting with a real break with imperialism and its internal ruling allies. Imperialism and its comprador alliances in Africa can never develop the continent.
- How does a writer, a novelist, shock his readers by telling them that these are neo-slaves when they themselves, the neo-slaves, are openly announcing the fact on the rooftops? How do you shock your readers by pointing out that these are mass murderers, looters, robbers, thieves, when they, the perpetrators of these anti-people crimes, aren’t even attempting to hide the fact? When in some cases they are actually and proudly celebrating their massacre of children, and the theft and robbery of the nation? How do you satirise their utterances and claims when their own words beat all fictional exaggerations?
- Language as culture is the collective memory bank of a people's experience in history.
- Language as communication has three aspects or elements. There first what Karl Marx once called the language of real life, the element basic to the whole notion of language, its origins and development: that is, the relations people enter into with one another in the labour process, the links they necessarily establish among themselves in the act of a people, a community of human beings, producing wealth or means of life like food, clothing, houses. A human community really starts its historical being as a community of co-operation in production through the division of labour; the simplest is between man, woman and child within a household; the more complex divisions are between branches of production such as those who are sole hunters, sole gatherers of fruits or sole workers in metal. Then there are the most complex divisions such as those in modern factories where a single product, say a shirt or a shoe, is the result of many hands and minds. Production is co-operation, is communication, is language, is expression of a relation between human beings and it is specifically human.
- It is the final triumph of a system of domination when the dominated start singing its virtues.
- This is what this book on the politics of language in African literature has really been about: national, democratic and human liberation. The call for rediscovery and the resumption of our language is a call for a regenerative reconnection with the millions of revolutionary tongues in Africa and the world over demanding liberation. It is a call for the rediscovery of the real language of humankind: the language of struggle. It is the universal language underlying all speech and words of our history. Struggle. Struggle makes history. Struggle makes us. In struggle is our history, our language and our being. That struggle beings wherever we are; in whatever we do: then we become part of those millions whom Martin Carter once saw sleeping not to dream but dreaming to change the world
- No man or woman can choose their biological nationality. The conflicts between peoples cannot be explained in terms of that which is fixed (the invariables). Otherwise the problems between any two peoples would always be the same at all times and places; and further, there would never be any solution to social conflicts except through a change in that which is permanently fixed, for example through genetic or biological transformation of the actors.
- It seems it is the fate of Africa to have her destiny always decided around conference tables in the metropolises of the western world
- Language as culture is the collective memory bank of a people’s experience in history
