Ending an Era of Self-Colonization in Kenya
Everyday we use words without giving a second thought to their origins or the implications they carry. For Kenyans, three such words —…
Everyday we use words without giving a second thought to their origins or the implications they carry. For Kenyans, three such words — “tribe”, “chief”, and “shilling” — are especially significant, as they are deeply rooted in the nation’s colonial past. Each carries with it a story of cultural colonization, a history that has shaped and continues to shape the way Kenyans view themselves and their world.
The term “tribe” originates from the Latin word “tribus”, initially used to describe divisions of the Roman people into three political groups. However, in the context of Kenya, the British colonial administration adopted and enforced the concept of tribes as a part of their “divide and rule” strategy. This strategy artificially compartmentalized Kenya’s diverse ethnic groups into a framework that bore little resemblance to their pre-colonial social structures, which were based more on kinship groups, clans, and language groups.
Similarly, the word “chief” originated from the Old French word “chef”, meaning “leader” or “ruler”. This term, too, was co-opted by the British colonial rule in Kenya, where local leaders were often appointed as chiefs. Acting as intermediaries between colonial authorities and indigenous populations, these chiefs often held roles that didn’t align with the leadership structures of pre-colonial Kenyan societies.
The “shilling” — a form of currency that finds its roots in Britain — was introduced in Kenya as a means of exerting control over local economies and incorporating them into the global capitalist system. This disrupted traditional exchange and cooperation systems, pushing Kenyans towards wage slavery and integrated the region’s economy into the colonial economic order.
These three words — “tribe”, “chief”, and “shilling” — are potent symbols of a broader process of cultural colonization. This process involved a dominant power — in this case, the British Empire — imposing its culture, norms, and systems onto a subjugated population. Thus, English became the official language, a new system of administration was imposed, and a capitalist economy marked by the use of the shilling was established. This cultural colonization fundamentally altered the societal landscape of Kenya, displacing indigenous ways of life and implanting the values, norms, and systems of the colonial powers.
The country’s name — “Kenya” — also bears the imprints of colonial influence. The name is derived from “Mount Kenya,” the highest mountain in the country and a significant landmark for the British during the colonial period. The British named their colony after their anglicized version of the mountain’s name, further stamping their colonial legacy onto the land. Following independence in 1963, Kenya, like many post-colonial states, faced the difficult task of de-colonizing which was sadly turned into nation-building. Unfortunately, this process often involved the retention of colonial structures and systems — both consciously and unconsciously. This continuation of colonial systems has led to a form of internalized colonization (colonization of the self), where the citizens, conditioned by generations of imposed norms, unwittingly perpetuate systems initially designed to control and exploit them.
Today, Kenya still grapples with the significant economic dependence (debt) on its former colonial rulers and other Western powers. National debt and the influence of international financial institutions like the International Monetary Fund and the World Bank constrain Kenya’s fiscal autonomy, often leading to policy decisions that may not serve the best interests of the people that the nation, is said to, represent and support.
However, amidst these enduring colonial legacies, there lies a beacon of hope in the resilient cultural practices of our ancestors. Before colonial rule, Kenyan societies practiced mutual aid and rotational labor “Mwethia in Kikamba and Kikuyu, Chikola — ni Chonyi, Nuolouoro in Kikuyu”. These practices, which emphasized cooperation, communalism, and collective responsibility, formed the backbone of pre-colonial societies and can be found across Africa and worldwide.
In stark contrast to the individualistic and competitive values often associated with colonial-imposed systems most especially capitalism, these ancestral practices highlight the power of community and collaboration. By recognizing, valuing, and reviving these practices, we can take a significant step towards decolonization, fostering a society based on indigenous values and systems, and working towards a more equitable and sustainable future.
It is crucial to understand the historical origins and implications of the terms we use in our everyday lives. It is equally important to acknowledge the ongoing impacts of colonialism and explore ways to decolonize ourselves. We must remain mindful of our past, our heritage, and the lessons they carry. Let’s reclaim our narratives and work towards a future rooted in our traditions and values. After all, the seeds of our future lie in the roots of our past.