“Decolonising the Mind” by Ngugi wa Thiong’o: Summary and Critique

Introduction: “Decolonising the Mind” by Ngugi wa Thiong’o

“Decolonising the Mind” by Ngugi wa Thiong’o is an excerpt first appeared in 1986 in the book of the same title published by James Currey Ltd.This seminal work of postcolonial theory argues for the importance of linguistic decolonization in African literature. Thiong’o contends that continued use of colonial languages, such as English and French, perpetuates the mental and cultural subjugation of African peoples. The book has had a profound impact on literary theory, inspiring scholars and writers to consider the politics of language and the ways in which language can be used to empower marginalized communities.

Summary of “Decolonising the Mind” by Ngugi wa Thiong’o

1. The Problem: Ngugi wa Thiong’o argues that African writers’ continued use of European languages perpetuates a “neo-colonial slavish and cringing spirit.” By writing in foreign tongues, African writers pay homage to colonialism and maintain a subordinate relationship. This linguistic choice not only reflects a cultural subservience but also reinforces the dominance of European power structures.
2. Impact on Audience: Writing in European languages excludes the peasantry and working class from cultural discussions, limiting their participation in the intellectual and political discourse. Ngugi observes that “while we were busy haranguing the ruling circles in a language which automatically excluded the participation of the peasantry and the working class in the debate, imperialist culture and African reactionary forces had a field day.” This linguistic barrier hinders the dissemination of alternative perspectives and reinforces the status quo.  
3. Irony: The irony of the situation is that even those who oppose colonialism often embrace European languages. Reactionary African politicians, who believe in selling Africa to Europe, and zealous missionaries, who sought to “rescue” Africa from its “paganism,” both mastered African languages to spread their agendas. This highlights the paradoxical relationship between language and power.
4. Afro-European Literature: The literature produced by Africans writing in European languages is a “hybrid tradition” that combines elements of African and European cultures. While it has produced talented writers and works of genuine merit, Ngugi argues that it ultimately serves the interests of the neo-colonial system. As he states, “Their work belongs to an Afro-European literary tradition which is likely to last for as long as Africa is under this rule of European capital in a neo-colonial set-up.”  
5. The Solution: Ngugi contends that African literature can only truly be African if it is written in African languages. By using the languages of the peasantry and working class, writers can empower these marginalized groups and challenge the dominance of European culture. This linguistic shift is essential for achieving true decolonization and fostering a more equitable society.

Literary Terms/Concepts in “Decolonising the Mind” by Ngugi wa Thiong’o ‘

Term/Concept	Explanation	Relevance in the Text
Neo-Colonialism	A political and economic system where former colonies remain dependent on imperial powers, despite formal independence.	Ngugi critiques the continuation of neo-colonialism through African writers’ use of European languages, perpetuating dependency.
Cultural Imperialism	The imposition of a foreign culture over another, often through language and education, undermining native cultures.	Ngugi argues that African writers using European languages support cultural imperialism by marginalizing African languages.
Afro-European Literature	A term used to describe literature written by Africans in European languages.	Ngugi states that this literature, though valuable, belongs to a hybrid tradition tied to imperialism.
Colonial Alienation	The process where individuals become distanced from their native culture and language, adopting those of the colonizer.	Ngugi emphasizes how this alienation splits Africans from their reality and culture, distancing them from their own people and heritage.
Mother Tongue	The native language that one learns from birth.	Ngugi promotes writing in African languages, including his mother tongue Gikuyu, as a way to counter cultural alienation.
Language and Power	The connection between language and social or political control.	Ngugi argues that the use of European languages by African elites allows ruling powers to exclude the peasantry and working class.
Cultural Resistance	The use of native culture and language as a means to resist imperialism and assert national identity.	Ngugi advocates for African writers to use their native languages as a form of resistance against imperialist and neo-colonial forces.
Class Struggle	The conflict between social classes, particularly between the working class and ruling elites.	Ngugi links the use of African languages to the empowerment of the working class and peasantry, who are often excluded by elites.
Revolutionary Literature	Literature that seeks to challenge the status quo and promote social or political change.	Ngugi sees writing in African languages as revolutionary, enabling writers to communicate directly with the masses and inspire change.

Contribution of “Decolonising the Mind” by Ngugi wa Thiong’o to Literary Theory/Theories

• Postcolonial Theory and Language Critique
  Ngugi wa Thiong’o’s work critically examines the relationship between language and imperialism. He argues that African writers who use European languages contribute to the continuation of neo-colonialism by maintaining the dominance of European cultural norms. He challenges writers to decolonize African literature by embracing native languages.

“By our continuing to write in foreign languages, paying homage to them, are we not on the cultural level continuing that neo-colonial slavish and cringing spirit?”
(Ngugi, Decolonising the Mind, p. 101)

• Cultural Nationalism and Linguistic Identity
  The text emphasizes the importance of writing in African languages to reclaim cultural identity and resist imperialism. Ngugi argues that language is tied to culture and national identity, and by adopting native languages, writers can authentically express the experiences of African people.

“My writing in Gikuyu language, a Kenyan language, an African language, is part and parcel of the anti-imperialist struggles of Kenyan and African peoples.”
(Ngugi, Decolonising the Mind, p. 103)

• Afro-European Literature and Hybridity
  Ngugi critiques what he calls “Afro-European literature,” a hybrid literary tradition where African writers produce works in European languages. He views this as a transitional phase, one that reinforces Africa’s dependence on Europe during the neo-colonial era. This concept contributes to the theory of hybridity in postcolonial studies.

“Afro-European literature can be defined as literature written by Africans in European languages in the era of imperialism.”
(Ngugi, Decolonising the Mind, p. 102)

• Revolutionary Role of African Literature
  Ngugi sees writing in African languages as a revolutionary act, one that aligns with the struggles of the working class and peasantry. He argues that African languages can communicate messages of unity and hope, thus contributing to the political and social awakening of the masses.

“A writer who tries to communicate the message of revolutionary unity and hope in the languages of the people becomes a subversive character.”
(Ngugi, Decolonising the Mind, p. 104)

• Colonial Alienation and the Politics of Language
  Ngugi introduces the concept of “colonial alienation,” where individuals are distanced from their culture and language, adopting the colonizer’s language as the medium of intellectual development. This concept deepens the understanding of language as a political tool in literary theory, particularly in postcolonial and cultural studies.

“It starts with a deliberate disassociation of the language of conceptualization…from the language of daily interaction in the home and in the community.”
(Ngugi, Decolonising the Mind, p. 103)

Examples of Critiques Through “Decolonising the Mind” by Ngugi wa Thiong’o

Literary Work	Critique Based on “Decolonizing the Mind”
Things Fall Apart by Chinua Achebe	While Achebe’s novel offers a powerful portrayal of pre-colonial Igbo culture, it has been criticized for reinforcing certain stereotypes and romanticizing the past. Ngugi might argue that the use of English limits the authentic representation of Igbo voices and perspectives.
A Grain of Wheat by Ngugi wa Thiong’o (himself)	Even though Ngugi’s own novel is a significant contribution to African literature, it could be critiqued for its reliance on English to convey complex themes of colonialism and resistance. Ngugi might argue that his later works, written in Gikuyu, offer a more authentic and empowering representation of African experiences.
House of Bondage by Sembene Ousmane	Ousmane’s novel provides a scathing critique of colonialism and its impact on Senegalese society. However, Ngugi might suggest that the use of French, even if it serves to expose colonial injustices, reinforces the dominance of the colonial language.
The Search for the Lost Father by Camara Laye	Laye’s autobiographical novel offers a nostalgic and idealized view of pre-colonial Guinea. Ngugi might criticize this portrayal for its failure to acknowledge the complexities and contradictions of traditional African societies. He might also argue that the use of French limits the novel’s ability to fully capture the nuances of Laye’s experiences.

Criticism Against “Decolonising the Mind” by Ngugi wa Thiong’o

• Idealization of Native Languages: Critics argue that Ngugi idealizes the role of African languages in resisting imperialism, without fully accounting for the practical limitations. Many African languages are not standardized or have limited literary traditions, making them difficult for writers to adopt in certain genres and forms. Additionally, there are concerns about regional diversity and the potential for ethnic divisions due to linguistic fragmentation.
• Exclusion of Non-Linguistic Factors in Colonial Resistance: Some scholars contend that Ngugi places too much emphasis on language as the primary tool for decolonization, neglecting other significant socio-political and economic aspects of the struggle against imperialism. Critics suggest that language alone cannot address the broader structural inequalities imposed by colonialism and neo-colonialism.
• Lack of Practicality in Globalized Context: The insistence on using African languages may be seen as impractical in the context of globalization, where European languages (especially English and French) serve as global lingua francas, facilitating international communication and exchange. Ngugi’s call to abandon European languages is viewed by some as potentially isolating African writers from the global literary community.
• Overemphasis on Language as a Divider: Critics argue that Ngugi’s position may unintentionally reinforce divisions between those who speak European languages and those who speak African languages. While Ngugi calls for unity through the use of African languages, some see his approach as creating new cultural hierarchies that privilege linguistic purism over broader inclusivity.
• Romanticization of the African Peasantry and Working Class: Ngugi’s emphasis on the peasantry and working class as the ideal audience for literature in African languages has been critiqued for romanticizing these groups. Critics suggest that this idealization overlooks the diverse, complex social realities within African societies, where urbanization and modern education increasingly shape cultural identities.
• Reduction of Afro-European Literature: Ngugi’s categorization of literature written by Africans in European languages as “Afro-European” or hybrid literature has been criticized for downplaying the contributions of these writers to African literary traditions. By limiting these works to a “transitional” phase, Ngugi dismisses the potential for African writers to engage meaningfully with global literary traditions through European languages.

Suggested Readings: “Decolonising the Mind” by Ngugi wa Thiong’o

1. Ashcroft, Bill, et al. The Empire Writes Back: Theory and Practice in Post-Colonial Literatures. Routledge, 1989. https://www.routledge.com
2. Gikandi, Simon. Ngugi wa Thiong’o. Cambridge University Press, 2000. https://www.cambridge.org
3. Bhola, H. S. African Studies Review, vol. 30, no. 2, 1987, pp. 102–03. JSTOR, https://doi.org/10.2307/524049. Accessed 14 Sept. 2024.
4. Gikandi, Simon. “On Culture and the State: The Writings of Ngũgĩ Wa Thiong’s.” Third World Quarterly, vol. 11, no. 1, 1989, pp. 148–56. JSTOR, http://www.jstor.org/stable/3992225. Accessed 14 Sept. 2024.
5. Gugler, Josef. “How Ngũgĩ Wa Thiong’o Shifted from Class Analysis to a Neo-Colonialist Perspective.” The Journal of Modern African Studies, vol. 32, no. 2, 1994, pp. 329–39. JSTOR, http://www.jstor.org/stable/161773. Accessed 14 Sept. 2024.
6. Raditlhalo, S. I. “Nationalism and Ethnicity in Selected Colonial and Post-Colonial Novels by Ngugi Wa Thiong’o.” English in Africa, vol. 27, no. 1, 2000, pp. 75–104. JSTOR, http://www.jstor.org/stable/40238893. Accessed 14 Sept. 2024.
7. Brown, Nicholas. “Revolution and Recidivism: The Problem of Kenyan History in the Plays of Ngugi Wa Thiong’o.” Research in African Literatures, vol. 30, no. 4, 1999, pp. 56–73. JSTOR, http://www.jstor.org/stable/3820752. Accessed 14 Sept. 2024.

Representative Quotations from “Decolonising the Mind” by Ngugi wa Thiong’o with Explanation

Quotation	Explanation
“By our continuing to write in foreign languages, paying homage to them, are we not on the cultural level continuing that neo-colonial slavish and cringing spirit?”	Ngugi argues that the use of European languages in African literature reinforces a colonial mentality and perpetuates cultural subjugation.
“The Christian bible is available in unlimited quantities in even the tiniest African language. The comprador ruling cliques are also quite happy to have the peasantry and the working class all to themselves.”	Ngugi highlights the role of language in shaping political and cultural power dynamics, arguing that the use of African languages can be a tool for oppression as well as liberation.
“What we have created is another hybrid tradition, a tradition in transition, a minority tradition that can only be termed as Afro-European literature.”	Ngugi acknowledges the existence of a hybrid African literature written in European languages but emphasizes its limitations and its ties to the colonial legacy.
“African literature can only be written in African languages, that is, the languages of the African peasantry and working class.”	Ngugi asserts that true African literature must be rooted in the languages of the people, empowering the marginalized and challenging colonial dominance.
“Colonial alienation takes two interlinked forms: an active (or passive) distancing of oneself from the reality around; and an active (or passive) identification with that which is most external to one’s environment.”	Ngugi describes the psychological effects of colonialism, including a disconnection from one’s own culture and a desire to identify with the colonizer.
“I do not want to see Kenyan children growing up in that imperialist-imposed tradition of contempt for the tools of communication developed by their communities and their history.”	Ngugi emphasizes the importance of language in shaping cultural identity and self-esteem, advocating for the preservation and celebration of African languages.
“It is like producing a society of bodiless heads and headless bodies.”	Ngugi uses a powerful metaphor to illustrate the destructive consequences of colonial alienation, which separates the mind from the body and disrupts the harmonious connection between language and reality.
“Africa’s natural and human resources continue to develop Europe and America: but Africa is made to feel grateful for aid from the same quarters that still sit on the back of the continent.”	Ngugi critiques the neo-colonial system, highlighting the exploitation of Africa’s resources and the false narrative of Western generosity.
“I would like to see Kenya peoples’ mother-tongues (our national languages!) carry a literature reflecting not only the rhythms of a child’s spoken expression, but also his struggle with nature and his social nature.”	Ngugi envisions a future where African languages are used to express the full range of human experience, from personal narratives to political struggles.
“A democratic participation of the people in the shaping of their own lives or in discussing their own lives in languages that allow for mutual comprehension is seen as being dangerous to the good government of a country and its institutions.”	Ngugi warns against the dangers of silencing African languages, which can be a powerful tool for resistance and social change.