“The Commitment Of The Intellectual” by Ngugi wa Thiong’o: Summary and Critique

Introduction: “The Commitment Of The Intellectual” by Ngugi wa Thiong’o

“The Commitment of the Intellectual” by Ngugi wa Thiong’o was originally published in the Review of African Political Economy in 1985. This influential work delves into the multifaceted role of intellectuals in fostering social progress and examines the intricate interplay between intellectual endeavors and political engagement.

Summary of “The Commitment Of The Intellectual” by Ngugi wa Thiong’o

1. Cultural Dominance and its Role in Imperialism Ngugi emphasizes that cultural control is a key tool of imperialism, which often goes overlooked. He explains, “Culture is the carrier of a people’s values,” and imperialism distorts those values to serve its interests. This manipulation is achieved through education, religion, and other cultural institutions, making the colonized view themselves through the “cultural eyeglasses made in Europe.”
2. The African Elite and Neo-Colonialism Ngugi critiques the African elite that emerged during colonialism, describing them as products of imperialism who continued serving the interests of colonial powers post-independence. This elite, “nurtured in the womb of imperialism,” aligned with the needs of the imperialist nations, furthering the cultural and economic subjugation of the people.
3. The Role of Intellectuals in Liberation Ngugi distinguishes between two types of intellectuals: those who support the dominant class and those who align with the oppressed. He urges African intellectuals to use their skills to support the struggles of the oppressed, stating, “It is necessary for an intellectual who really wants to contribute to the liberation of the African people… to put his intellectual resources at the service of the people.”
4. Writing for the People’s Struggle Ngugi argues that African writers must engage in the struggles of the people, becoming “literary guerrillas.” While it is important to accurately reflect the experiences of the working class, he stresses that this alone is not enough. Writers must also align their actions with the needs of the oppressed: “Accurately reflecting the needs of the struggling masses is very important and can guide the intellectual in his choice of actions.”
5. Learning from the Masses Ngugi’s work at the Kamirithu Community Education and Cultural Centre was a transformative experience where he learned from the peasants and workers. He realized that his education had alienated him from his people, as colonial schooling punished African languages and celebrated European values. Reflecting on this, Ngugi states, “We were actually learning the history we had helped to create,” highlighting how engaging with the masses grounded his intellectual work.
6. Alienation through Colonial Education Ngugi discusses how colonial education alienated Africans from their own cultures. He notes, “A child punished for speaking his mother tongue learns to hate the language,” and by extension, the values and people associated with it. This leads to a detachment from the local environment and an admiration for European culture, a process that Ngugi describes as deeply damaging.
7. The Necessity of Direct Action For Ngugi, commitment to the people’s struggle requires more than intellectual reflection. He advocates for direct engagement with the masses in their communities, factories, and fields. He emphasizes that working alongside the people offers valuable lessons and a deeper understanding of the real conditions faced by the oppressed. Ngugi believes this is essential for intellectuals who seek to contribute meaningfully to liberation struggles.
8. Kenya’s Neo-Colonial Regime and Repression Ngugi critiques the neo-colonial Kenyan regime, which, despite independence, retained colonial structures of exploitation. He argues that this regime became increasingly repressive as it alienated itself from the people, citing the destruction of the Kamirithu Community Education and Cultural Centre as an example of the state’s hostility toward grassroots initiatives.
9. Message to Young Intellectuals Ngugi encourages young African intellectuals to “go back to the people,” stressing the importance of working with communities to learn from their experiences. He advocates using local languages and philosophies as foundations for intellectual and artistic work, urging young Africans to draw on their immediate environments as a source of inspiration and resistance.

Literary Terms/Concepts in “The Commitment Of The Intellectual” by Ngugi wa Thiong’o

Literary Term/Concept	Definition	Explanation/Usage in the Text
Cultural Imperialism	The practice of promoting the culture or language of one nation in another, often to impose dominance.	Ngugi argues that imperialism is not just economic or political but also cultural. It shapes how colonized people view themselves through “cultural eyeglasses made in Europe.”
Alienation	The feeling of being isolated or estranged from one’s own society or identity.	Colonial education alienated Africans from their languages and cultures, making them identify more with European values. Ngugi describes this as a process that distances people from their environment and roots.
Colonialism	The policy or practice of acquiring full or partial control over another country, exploiting it economically, and imposing cultural dominance.	Ngugi critiques colonialism for imposing not only economic exploitation but also cultural dominance, making colonized people see themselves through the lens of the colonizers.
Neo-Colonialism	The practice of using economic, political, cultural, or other pressures to control or influence formerly colonized countries, despite formal independence.	Ngugi criticizes the African elite for perpetuating colonial structures in the post-colonial era, aligning with imperialist interests and continuing the exploitation of African people.
Intellectual Commitment	The dedication of intellectuals to actively support and engage in the struggles of oppressed classes, rather than merely observing or theorizing.	Ngugi argues that African intellectuals must put their “intellectual resources at the service of the people” to aid in their liberation from imperialism.
Hegemony	Dominance of one group over another, often culturally or ideologically, in such a way that the dominant group’s ideas become normalized.	Ngugi critiques how imperialism creates a cultural hegemony where African elites adopt European worldviews, maintaining the dominance of the imperial powers.
Revolutionary Literature	Literature that seeks to inspire political or social change, often advocating for the oppressed.	Ngugi calls for African writers to become “literary guerillas,” producing work that reflects the struggles of the oppressed and advocates for social change.
Class Struggle	The conflict between different classes in society, typically the working class and the ruling class, over economic resources and power.	Ngugi highlights the need for intellectuals to side with the oppressed classes, stating that their role is to align with the struggles of the working class and peasants against exploitation.
Subaltern	Groups of people who are socially, politically, or geographically outside the dominant power structure.	Ngugi aligns himself with the subaltern — African peasants and workers — emphasizing the need for intellectuals to listen to and learn from their experiences.
Cultural Resistance	The use of cultural forms (e.g., language, art, literature) to resist domination or oppression.	Ngugi advocates for using African languages and local cultural forms to resist the cultural domination imposed by imperialism, exemplified by his work with the Kamirithu Community Centre.
Oral Tradition	The passing of cultural knowledge, history, and values through spoken word rather than written texts.	Ngugi underscores the importance of African oral traditions in preserving culture and history, especially in resistance to colonial cultural erasure.
Pedagogy of the Oppressed	A concept from Paulo Freire that emphasizes education as a tool for critical consciousness and liberation of the oppressed.	Ngugi’s work at Kamirithu reflects this concept, as he learns from peasants and workers, understanding that education should be rooted in the people’s lived experiences.
Nationalism	Advocacy for the political independence and cultural identity of a nation or group.	Ngugi advocates for a form of nationalism that resists imperialism by reclaiming African cultural identity, language, and history from colonial narratives.
Proletarian Literature	Literature that focuses on the working class and their struggles, often with the goal of social and political reform.	Ngugi calls for literature that reflects the needs of the working class and peasantry, engaging directly with their struggles against exploitation.

Contribution of “The Commitment Of The Intellectual” by Ngugi wa Thiong’o to Literary Theory/Theories

• Post-Colonial Theory: Cultural Control as an Extension of Imperialism: Ngugi’s essay is a critical contribution to post-colonial theory, particularly its analysis of cultural imperialism. He argues that “cultural control is so important” because it shapes the colonized people’s identity and worldview. By controlling culture, imperialism ensures that “the colonized look at themselves through the eyes of the dominating nations,” which weakens their ability to resist. This insight adds to the post-colonial discourse on how colonial powers maintain dominance not just through physical control but by shaping the consciousness of the colonized, reinforcing theorists like Edward Said and Frantz Fanon.
• Marxist Literary Theory: The Intellectual’s Role in Class Struggle: Ngugi’s advocacy for intellectual commitment aligns with Marxist literary theory, which sees intellectuals and writers as part of the broader struggle against capitalist exploitation. Ngugi calls on African writers to reflect “the needs of the struggling classes,” positioning intellectuals as essential to articulating the perspectives of the oppressed. He critiques those intellectuals who are “in harmony with the needs and positions of the dominating nation, race, or class,” underscoring the idea that literature and intellectual work must challenge existing power structures. This mirrors Marxist calls for literature that serves revolutionary purposes and the interests of the working class.
• Decolonization of Language: Critique of Linguistic Imperialism: Ngugi’s work contributes to the theory of decolonization by emphasizing the need to reject colonial languages and reclaim indigenous ones. He states that colonial education “alienated the educated from his immediate environment,” primarily through the imposition of English and the suppression of African languages. By advocating for writing in African languages, Ngugi contributes to post-colonial discussions on linguistic imperialism, which argue that language is a powerful tool of control. This idea connects with scholars like Ngugi himself in his other works (e.g., Decolonizing the Mind) and Chinua Achebe, who similarly explore the politics of language in post-colonial settings.
• Pedagogy of the Oppressed: Learning from the Masses: Ngugi’s work reflects Paulo Freire’s Pedagogy of the Oppressed in its emphasis on learning from the people rather than imposing knowledge on them. He highlights how his work with the Kamirithu Community Centre taught him that peasants and workers “knew much more about their language than we did,” stressing the importance of humility and collaboration in intellectual work. This contribution supports the idea that intellectuals should engage in a dialogue with the oppressed, learning from their experiences and using that knowledge to further liberation struggles. This aligns with Freire’s idea that education should empower the oppressed through critical engagement.
• Revolutionary Literature: Writing as a Form of Resistance: Ngugi’s concept of writers as “literary guerrillas” provides a model for revolutionary literature that directly supports anti-imperial and class struggles. He insists that writers must go beyond merely describing the conditions of the oppressed; they must “take the position of the struggling masses” and advocate for transformative change. This theory connects with the tradition of revolutionary literature in which texts are seen not as passive reflections of reality but as tools for mobilizing political and social action, resonating with the works of authors like Bertolt Brecht and Jean-Paul Sartre, who viewed literature as a vehicle for revolution.
• Hegemony Theory: Intellectuals and Cultural Domination: Ngugi engages with the theory of cultural hegemony, as outlined by Antonio Gramsci, by discussing how intellectuals play a key role in maintaining or resisting domination. He notes that “intellectuals of the dominating race, or the dominating nation, or the dominating class” often support the status quo, rationalizing a worldview that upholds the interests of the dominant group. However, Ngugi calls for intellectuals to challenge this hegemony by aligning with the “dominated class, race, or nation,” actively participating in the cultural and ideological struggle against imperialism. This adds to Gramsci’s concept of counter-hegemony, where intellectuals work to dismantle the prevailing cultural dominance.
• Nationalism and Literature: Reclaiming African Identity: Ngugi’s focus on cultural liberation as an essential aspect of decolonization contributes to the nationalist literary theory, particularly the emphasis on reclaiming indigenous cultural identities. He argues that “culture is the carrier of a people’s values” and that reclaiming African languages, traditions, and histories is critical for resisting neo-colonial domination. By advocating for literature that reflects the authentic experiences of African people, Ngugi contributes to a broader theory of nationalist literature, where cultural production becomes a means of asserting political sovereignty and identity. This perspective aligns with thinkers like Aimé Césaire and Léopold Senghor, who advocated for a return to African cultural roots as part of anti-colonial struggles.
• Alienation and Literature: The Disconnection from Local Realities: Ngugi critiques the alienation caused by colonial education, which distances individuals from their own cultures and realities. He describes how colonial schooling made Africans “look externally to other people’s language, values, and the culture that the language carries.” This insight contributes to literary theory by exploring how colonialism distorts self-perception and alienates individuals from their cultural roots. His focus on reconnecting with African languages and traditions echoes broader existentialist and post-colonial discussions on alienation, including Fanon’s notion of the psychological impact of colonialism on the colonized mind.

Examples of Critiques Through “The Commitment Of The Intellectual” by Ngugi wa Thiong’o

Literary Work & Author	Critique Through Ngugi’s Lens	Key Concept from Ngugi
Things Fall Apart by Chinua Achebe	Ngugi would critique Achebe’s use of English, despite the novel’s strong portrayal of pre-colonial Igbo culture. He might argue that using English reinforces linguistic imperialism.	Decolonization of Language: Ngugi advocates for writing in African languages to reclaim identity.
Heart of Darkness by Joseph Conrad	Ngugi would condemn Conrad’s portrayal of Africa as primitive and dehumanizing. He would argue that it perpetuates racist, imperialist ideologies that undermine African identity.	Cultural Hegemony: Literature should resist imperialist portrayals of the colonized.
Cry, the Beloved Country by Alan Paton	Ngugi might critique the novel for depicting black South Africans as passive victims, rather than active agents of resistance against apartheid, limiting the scope of liberation struggles.	Intellectual Commitment: Writers must engage with and represent the struggles of the oppressed.
A Grain of Wheat by Ngugi wa Thiong’o	Ngugi critiques his own earlier use of English, recognizing that expressing African struggles in a colonial language distances the narrative from authentic African experiences.	Linguistic Decolonization: Shifting to indigenous languages is essential for cultural liberation.

Criticism Against “The Commitment Of The Intellectual” by Ngugi wa Thiong’o

• Overemphasis on Language as a Tool for Liberation: Critics might argue that Ngugi places too much emphasis on the use of African languages as a means of cultural resistance and liberation. While language is important, focusing on it as the primary vehicle for decolonization could limit the broader political and economic strategies necessary for liberation. Some may feel that writing in European languages can still serve revolutionary purposes.
• Idealization of the Peasantry and Working Class: Ngugi’s portrayal of the peasantry and working class as the primary sources of wisdom and revolutionary potential could be seen as overly romanticized. Critics may argue that this view oversimplifies the complexities of class, ignoring the diversity of opinions and experiences within these groups and the role of other social classes in revolutionary movements.
• Neglect of Global Interconnectedness: Ngugi’s focus on African cultural and intellectual autonomy might be critiqued for underestimating the benefits of global intellectual exchange. Critics may argue that an outright rejection of foreign influence (e.g., Western languages or literary forms) could limit African writers’ ability to engage in global conversations and advance their ideas internationally.
• Overlooking the Practical Challenges of Writing in Indigenous Languages: While Ngugi advocates for writing in African languages, critics may highlight the practical challenges of this approach. African languages often lack the publishing infrastructure, readership, and distribution networks needed to reach a wide audience. Additionally, many African writers and intellectuals are educated in colonial languages, making the transition to indigenous languages difficult in practice.
• Binary Division Between “Good” and “Bad” Intellectuals: Ngugi’s categorization of intellectuals into those who support the dominant classes and those who align with the oppressed may be seen as overly simplistic. Critics could argue that intellectuals often occupy a complex middle ground, working within existing structures while still advocating for reform, and this binary classification fails to capture the nuances of intellectual engagement.

Representative Quotations from “The Commitment Of The Intellectual” by Ngugi wa Thiong’o with Explanation

Quotation	Explanation
“Culture is the carrier of a people’s values.”	Ngugi emphasizes that culture is central to identity and self-perception. Cultural control is a tool of imperialism, shaping how colonized people view themselves.
“A slave is not a slave until he accepts that he is a slave.”	Ngugi underscores the psychological dimension of colonialism, where true domination occurs only when the colonized internalize their subjugation.
“Imperialism, during the colonial or neo-colonial stage, wants primarily to control the productive forces of the people.”	Ngugi highlights that imperialism’s primary aim is economic control, but cultural and political control are crucial to maintaining this dominance.
“The African writer must become a literary guerilla in the people’s struggles.”	Ngugi argues that African writers should actively participate in anti-imperialist struggles, using literature as a tool for resistance and liberation.
“If you are working in a peasant community, what language are you going to use?”	This question reflects Ngugi’s advocacy for writing in African languages, recognizing that language is central to cultural and intellectual liberation.
“Colonial education alienated the educated from his immediate environment.”	Ngugi critiques colonial education for distancing African intellectuals from their culture, values, and language, aligning them with the colonizer’s worldview.
“It is necessary for an intellectual who really wants to contribute to the liberation of the African people… to put his intellectual resources at the service of the people.”	Ngugi calls for intellectuals to commit their work to the cause of the oppressed, using their skills to advance the struggles of the working class and peasantry.
“We were actually learning the history we had helped to create.”	Ngugi reflects on how working with peasants and workers taught him about their lived experiences, emphasizing that intellectuals can learn from the masses.
“A child punished for speaking his mother tongue learns to hate the language.”	This quote highlights the destructive impact of colonial education on African children’s sense of identity, leading them to reject their own cultures and languages.
“The university was the only center, broadly speaking, of democratic expression.”	Ngugi critiques the neo-colonial Kenyan regime’s repression of democratic spaces, highlighting the role of universities as potential hubs for free expression and resistance.

Suggested Readings: “The Commitment Of The Intellectual” by Ngugi wa Thiong’o