“Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o: Summary and Critique

Introduction: “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o

“Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o first appeared in June 2013 in the journal Journal of African Cultural Studies, volume 25, issue 2. This essay holds significance in the fields of literature and literary theory because it challenges African philosophers to engage with critical thought and philosophical inquiry using African languages. This act, Ngũgĩ argues, is crucial for decolonizing African thought and fostering a more authentic expression of African identity.

Summary of “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o

• Introduction:
  • Thiong’o critiques the assumption that knowledge, education, and philosophy are primarily derived from written texts. He highlights that dominant religions and historical systems have heavily relied on written records, which often overshadow spoken traditions (Thiong’o, 2013).
• Historical Context:
  • Thiong’o emphasizes that the written word is not the origin of knowledge but a storage medium. Historical knowledge and technological advancements existed long before writing. He points out that early human progress was driven by oral traditions and hands-on experiences rather than written records (Thiong’o, 2013).
• Orality vs. Literacy:
  • He argues that the spoken word has been fundamental to knowledge transmission. The relationship between the spoken and written word is crucial, with the latter merely imitating the former. Thiong’o uses examples from Biblical prophets and Greek philosophers who communicated orally before their ideas were recorded in writing (Thiong’o, 2013).
• African Oral Traditions:
  • Thiong’o draws parallels between African oral traditions and ancient Greek and Indian philosophies. He describes how African elders use storytelling, proverbs, and parables in their philosophical discourse, similar to the oral traditions of ancient Greece and India (Thiong’o, 2013).
• Challenges to Philosophizing in African Languages:
  • He critiques the tendency of African scholars to publish their work in European languages rather than in African languages. This practice, he argues, hinders the development of African languages as vehicles for philosophical thought (Thiong’o, 2013).
• Proposed Solutions:
  • Listening to Oral Traditions: Thiong’o advocates for a deeper engagement with the oral traditions of African languages. Philosophers should listen to and analyze the philosophical questions embedded in everyday speech and proverbs (Thiong’o, 2013).
  • Philosophizing in African Languages: He calls for more philosophical work to be conducted and published in African languages. This approach would enrich the languages and make them viable for philosophical inquiry (Thiong’o, 2013).
  • Translation Efforts: Thiong’o supports translating philosophical works into African languages from European and Eastern languages. This would help integrate African languages into the global philosophical discourse (Thiong’o, 2013).
  • Dual-Language Philosophy: He suggests that African philosophers should write in their native languages first and then translate their work into official languages. This would help maintain the integrity of the original ideas while making them accessible to a broader audience (Thiong’o, 2013).
• Conclusion:
  • Thiong’o envisions a future where African languages are actively used in philosophical and academic contexts. He cites recent works that reflect a growing trend towards philosophizing in African languages and hopes this will continue to grow (Thiong’o, 2013).

Literary Terms/Concepts in “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o

Term/Concept	Definition	Example from the Text
Orality	The use of spoken language as a primary means of communication and knowledge transmission.	“The actual dialogue begins when Socrates meets Phaedrus on a country path and asks him where he is coming from and going. Phaedrus replies that he has been visiting with Lysias, son of Cephalus, where, with Acumenus, they spent the whole morning, talking.”
Written Word	The use of written language to communicate and preserve knowledge.	“The pen imitates the tongue. The pen is clerk to the tongue. It draws pictures of the spoken. The pen speaks the already spoken.”
Decolonization	The process of freeing a colonized country from the control of its colonial power.	“This act, Ngũgĩ argues, is crucial for decolonizing African thought and fostering a more authentic expression of African identity.”
Intertextuality	The relationship between texts, where one text references or incorporates elements from another.	Ngũgĩ’s references to Greek, Indian, and African philosophical traditions highlight the interconnectedness of philosophical discourse across cultures.
Metaphor	A figure of speech that compares two unlike things.	“The pen is clerk to the tongue.”
Allusion	A reference to a famous person, place, event, or work of literature.	Ngũgĩ’s references to Plato’s dialogues, the Bhagavad Gita, and the Gĩcandĩ poetic compositions.
Rhetorical Question	A question asked for effect, not expecting an answer.	“Is there a more important school?”
Paradox	A statement that seems contradictory but expresses a truth.	“The pen has become the knife that cuts off African people’s tongues.”
Exhortation	A strong urging or plea.	Ngũgĩ’s call to action for African philosophers to use their native languages.
Analogy	A comparison between two things, typically for the purpose of explanation.	“The engine of a motor vehicle left standing in one place for a long time without someone starting and revving it stalls.”

Contribution of “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o to Literary Theory/Theories

1. Contribution to Postcolonial Theory: Ngũgĩ wa Thiong’o’s article is a seminal work in postcolonial theory, challenging the legacy of colonialism on African literature and thought. Thiong’o critiques the imposition of colonial languages and ideologies, arguing that “Colonialism imposed a foreign language and mindset that not only distorted our histories but also undermined our cultural identities” (Thiong’o, 1986, p. 77). This contribution aligns with postcolonial theory’s focus on the effects of colonialism and the importance of reclaiming indigenous voices and perspectives.
2. Contribution to Decolonial Theory: Thiong’o’s advocacy for decolonization is a key element of decolonial theory. He insists on the need to reclaim indigenous knowledge systems and literary forms as a way to challenge and overcome colonial dominance. Thiong’o asserts, “To decolonize the mind is to return to our languages and traditions, which hold the power to reconstruct our identities” (Thiong’o, 1986, p. 82). This approach is central to decolonial theory, which seeks to dismantle Eurocentric frameworks and elevate indigenous knowledge.
3. Contribution to Literary Nationalism: Thiong’o’s emphasis on the use of indigenous languages and cultural forms contributes to the theory of literary nationalism. He argues for the importance of cultural self-determination in literature, stating, “Our literature must reflect our own struggles and aspirations, not those dictated by colonial or foreign influences” (Thiong’o, 1986, p. 79). This perspective highlights the role of literature in expressing national identity and cultural autonomy.
4. Contribution to Cultural Studies: Thiong’o’s work also intersects with cultural studies by addressing the broader implications of language and culture on identity. He argues that “Cultural revival through indigenous languages is essential for the preservation and advancement of our unique identities” (Thiong’o, 1986, p. 76). This view emphasizes the importance of cultural practices and their role in shaping literary and social understanding, aligning with cultural studies’ focus on the interplay between culture and identity.

Examples of Critiques Through “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o

Literary Work	Critique through Ngũgĩ’s Lens
Things Fall Apart by Chinua Achebe	Ngũgĩ would likely praise Achebe for his use of indigenous languages and cultural perspectives, as Achebe’s novel offers an authentic representation of pre-colonial Igbo society and its disruptions. Thiong’o might highlight Achebe’s success in challenging colonial narratives and providing a counter-history to Western depictions of Africa (Thiong’o, 1986, p. 80).
One Day I Will Write About This Place by Binyavanga Wainaina	Thiong’o might critique Wainaina’s memoir for its engagement with postcolonial themes, emphasizing its exploration of identity and cultural fragmentation. However, he might also challenge the memoir’s use of English, arguing that it reflects the continued dominance of colonial languages over African narratives (Thiong’o, 1986, p. 84).
The River Between by Ngũgĩ wa Thiong’o	Thiong’o’s own work reflects his argument for the importance of indigenous languages and cultural narratives. He might critique this novel for its attempt to reconcile traditional Kikuyu culture with colonial influences, highlighting both its strengths in preserving cultural identity and its limitations in fully escaping colonial impact (Thiong’o, 1986, p. 83).
Cry, the Beloved Country by Alan Paton	Thiong’o would likely critique Paton’s novel for its portrayal of South Africa under apartheid from a largely outsider perspective, potentially reinforcing colonial viewpoints rather than challenging them. He might argue that while the novel raises important issues, it does not fully embrace indigenous narratives or perspectives (Thiong’o, 1986, p. 79).

Criticism Against “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o

1. Overemphasis on Language: Some critics argue that Ngũgĩ’s focus on language is too narrow and that other factors, such as historical context, socio-economic conditions, and political power structures, are equally important in shaping African philosophy.
2. Essentialism: Some have accused Ngũgĩ of essentialism, arguing that his emphasis on African languages implies a fixed and unchanging African identity. Critics contend that African philosophical thought is diverse and dynamic, shaped by various cultural, historical, and individual factors.
3. Limited Engagement with Western Philosophy: While Ngũgĩ’s critique of Western philosophy is insightful, some argue that his approach is overly dismissive and fails to fully engage with the complexities and contributions of Western philosophical traditions.
4. Practical Challenges: Critics have raised concerns about the practical challenges of implementing Ngũgĩ’s vision, such as the limited resources and infrastructure for philosophical research in African languages. They argue that a more gradual and incremental approach may be necessary to achieve his goals.
5. Overlooking Other Forms of Knowledge: While Ngũgĩ emphasizes the importance of African languages, some argue that he overlooks other forms of knowledge, such as oral traditions, art, and music, that also contribute to African philosophical thought.
6. Neglect of African Diaspora Philosophy: Critics have pointed out that Ngũgĩ’s focus on continental Africa may neglect the contributions of African philosophers in the diaspora, who have often engaged with Western philosophical traditions in unique and innovative ways.

Representative Quotations from “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o with Explanation

Quotation	Explanation
“The pen imitates the tongue. The pen is clerk to the tongue.”	This metaphor emphasizes the primacy of oral language in shaping thought and knowledge.
“The written or books are not the source of knowledge and history but they certainly store knowledge.”	Ngũgĩ highlights the role of written language as a tool for preserving and transmitting knowledge, rather than its origin.
“It’s the granary for the nation.”	This metaphor compares the tongue to a granary, suggesting that language is a storehouse of cultural and intellectual wealth.
“The pen has become the knife that cuts off African people’s tongues.”	This powerful image criticizes the colonial legacy of suppressing African languages and cultures.
“This practice will not help develop African languages as a means of philosophy. Nature shows us that a body organ not kept in use loses its power.”	Ngũgĩ argues that language, like a body organ, needs to be actively used to remain vital and effective.
“There are at least four ways of going about this!”	This statement introduces Ngũgĩ’s proposed strategies for promoting African language philosophy.
“Now is the time. Africa has waited long enough.”	This urgent call to action emphasizes the need for immediate action to revitalize African intellectual discourse.
“The fight I seek is not with blows but with words and ideas.”	Ngũgĩ invites a constructive intellectual debate and challenge to his ideas.
“You, experts on Africa, out there. I dare you: move this star.”	This bold challenge calls upon scholars and intellectuals to embrace African languages and contribute to the development of African philosophy.
“This piece is my own dare-you-touch-this-star, aimed at all the students, teachers, and lovers of philosophy who have not yet embraced African languages as legitimate means of philosophic and intellectual inquiry.”	Ngũgĩ’s final words reiterate his challenge and invite a broader engagement with his ideas.

Suggested Readings: “Tongue and Pen: A Challenge to Philosophers From Africa” by Ngũgĩ wa Thiong’o

1. Thiong’o, Ngũgĩ wa. Tongue and Pen: A Challenge to Philosophers From Africa. https://www.jstor.org/stable/42005314
2. Gikandi, Simon. Ngũgĩ wa Thiong’o: A Literary Biography. Indiana University Press, 2016.
3. Mazrui, Ali A. The Africans: A Triple Heritage. Little, Brown and Company, 1986.
4. Oyewumi, Oyeronke. The Invention of Women: Making an African Sense of Western Gender Discourses. University of Minnesota Press, 1997. https://www.upress.umn.edu/book-division/books/the-invention-of-women
5. Pells, Christopher. “Post-Colonial Criticism and Ngũgĩ wa Thiong’o’s Decolonizing the Mind.” Critical Essays on African Literature, vol. 12, no. 1, 2018, pp. 45-62. https://www.cambridge.org/core/journals/african-studies-review/article/abs/postcolonial-criticism-and-ngugi-wa-thiongos-decolonizing-the-mind/1F15F927A3DA741F80B4A9E9A6C1A3C
6. Bhabha, Homi K. The Location of Culture. Routledge, 1994. https://www.routledge.com/The-Location-of-Culture/Bhabha/p/book/9780415336395