Authors: Gillian Faith Achieng, Maureen Kabasa, Joel Onyango

 “So, transform yourself first. In doing so, you will begin transforming your little part of the world. It doesn’t matter your major, minor, profession, or avocation. […] Because you are young and have dreams and want to do something meaningful, that makes you our future and hope. Keep expanding your horizon, decolonize your mind, and cross over borders.” Yuri Kochiyama, Expand our Horizons: Decolonize Our Minds, Cross Our Borders

The process of decolonizing the mind is a deep cultural movement. It aims to question and dismantle the lasting effects of colonialism both in its imperialistic forms and its more subtle and harmful expressions. This influential idea, first introduced by Ngũgĩ wa Thiong’o in his book “Decolonizing the Mind”, goes beyond temporal limits, connecting with the challenges faced by marginalized communities worldwide. Decolonizing the mind involves freeing one’s consciousness from the constraints imposed by powers and rejuvenating indigenous knowledge, language, and culture. The transformation process necessitates a thorough and analytical reassessment of historical events and dominant narratives. Additionally, it functions as a call to action for pursuing social justice, equity, and individual agency in a global context that grapples with colonialism’s long-lasting consequences. This blog will examine the complicated aspects of decolonizing the mind, including its significance, challenges, and capacity to reshape our understanding of power, identity, and the dynamics of global society.

As voiced by civil rights activist Yuri Kochiyama above, decoloniality is urgent, and as more researchers strive to decolonize their minds, individuals are also urged to do so. What comes to your mind when you hear the term decoloniality? There is no simple answer to this question, so let me start with the first time I came in touch with the concept of decoloniality. It was during the 2023 summer school, themed “decoloniality in practice.’ To understand decoloniality as a concept, the term coloniality, which can also be referred to as the ‘colonial matrix of power,’ crossed my mind. As the summer school went by, I understood that decoloniality is an intricate and multifaceted concept comprising political, intellectual, cultural, and social aspects. It displays a dedication to redressing past inequities, deconstructing systems of oppression, and establishing a global community that is fair and impartial while also appreciating an array of perspectives and life experiences. Therefore, in a world still marked by the effects of colonialism, decolonizing the mind has emerged as a potent instrument for societal change. Decolonizing the mind is of the utmost importance and transcends geographical boundaries, influencing individuals worldwide.

Decolonization is a broad and complex process that requires a deep understanding of our different human experiences and histories. Decolonization, at its foundation, entails undoing the legacy of colonial control, which frequently imposed Western ideology, institutions, and values on various civilizations across the world. To really comprehend and participate in this transforming process, it is critical to appreciate and respect the world’s complex tapestry of cultures, languages, and customs. Recognizing the various ways in which different cultures experienced colonialism and its aftermath is part of appreciating diversity. It entails welcoming a diverse range of voices, viewpoints, and narratives that were excluded or silenced during colonial control. Decolonization is thus not a one-size-fits-all activity; it necessitates an inclusive approach that honors the contributions of many groups and acknowledges the significance of cultural autonomy. By recognizing diversity, decolonization becomes a more complex and inclusive process, establishing a global environment in which each culture is honored and the impact of colonization is destroyed in ways that are sensitive to the specific histories and identities of every community.

The process of decolonization involves more than just the political and economic dimensions of dismantling colonial systems. It also include the crucial need for cognitive emancipation. This aspect of the decolonization process highlights the imperative to emancipate individuals’ cognitive faculties from the enduring effects of colonial ideologies, epistemologies, and knowledge systems. Cognitive emancipation is the critical examination and dismantling of Eurocentric narratives that have traditionally exerted significant influence on educational curriculum, intellectual discussions, and cultural depictions. This statement emphasizes the need of acknowledging and valuing indigenous epistemologies, varied viewpoints, and alternate methods of knowledge creation that were frequently marginalized over the period of colonialism. This facet of decolonization highlights the need of encouraging critical thinking, giving people the tools they need to question prevailing ideologies, and recovering one’s own cultural identity. Through cognitive emancipation, decolonization becomes a comprehensive activity that attempts not only to reform political structures but also to liberate minds from the mental shackles imposed by colonial beliefs, encouraging a more inclusive and pluralistic perspective of the world.

In conclusion, the process of decolonizing one’s mind extends beyond growth. As you embark on this transformative journey, you become part of a movement that aims to question and challenge the existing norms. By reshaping your thoughts and perspectives, you actively foster a society that values and celebrates diverse voices and experiences. This path entails rewriting the standing narratives that have shaped our world for a long. It is an expedition of self-discovery, empowerment, and reclaiming our identities. By acknowledging the narratives imposed upon us, we can actively strive to change them. This endeavour is not about transforming our minds; it revolves around reshaping the collective narrative of humanity.

As an organization, to change the narrative, ACTS is currently engaged in several activities, including yearly summer schools with themes on decoloniality and working with different authors to publish a book on Decoloniality of Knowledge and Learning Systems. Join us in this movement to decolonize minds, and together, we can build a world that respects the dignity and experiences of all individuals.

For more information on this topic please refer to:

https://www.uibk.ac.at/anglistik/staff/davis/decolonising-the-mind.pdf

https://www.walterlippmann.com/yuri-horizons.html

CTN0032023

By Joel Onyango

Climate change is a global phenomenon that poses significant challenges to our planet and its inhabitants. Rising temperatures, changing weather patterns, and escalating natural disasters are just some of the alarming consequences we are witnessing.To effectively address this issue, collective action from governments, organizations, and individuals is crucial. Together, we can adapt to the changing climate and mitigate its devastating effects on our environment and society.

Government Leadership and Policies

Governments play a vital role in spearheading efforts to combat climate change. They have the power to develop and implement policies that promote sustainable development and protect our natural resources. For instance, governments can enact regulations to encourage the use of renewable energy sources, such as wind and solar power, which significantly reduce carbon emissions and dependence on fossil fuels ¹. Additionally, they can support sustainable land use practices, such as reforestation and conservation initiatives, which help preserve biodiversity and ecosystems ².

“Governments have a responsibility to lead the way in addressing climate change. Bold policies and international collaboration are essential to create a sustainable future.” – Angela Merkel

“Government policies have the power to shape a sustainable future. By promoting renewable energy and embracing low-carbon practices, we can mitigate the effects of climate change.” – Christine Lagarde

Organizations and Businesses’ Responsibility

Organizations and businesses also have a significant role to play in adapting to climate change. Many forward-thinking companies recognize this responsibility and work towards sustainable practices that reduce their environmental impact. By adopting energy-efficient technologies, implementing waste reduction strategies, and incorporating sustainable supply chains, businesses can contribute to global climate change mitigation efforts ³. Moreover, these initiatives often lead to long-term cost savings and enhance their brand reputation, resulting in increased competitiveness in the marketplace ⁴.

“If you really think that the environment is less important than the economy, try holding your breath while you count your money.” – Leonardo DiCaprio

“The time is now for businesses to lead by example and take bold action in tackling climate change.” – Paul Polman

Individual Actions Matter

While governments and organizations set the stage, individuals have a crucial role in contributing to climate change adaptation. Simple yet impactful actions can be taken in our daily lives to reduce our carbon footprint and promote sustainable living. By conserving energy, such as turning off lights and utilizing energy-efficient appliances, we can significantly reduce greenhouse gas emissions ⁵. Choosing eco-friendly transportation alternatives, like walking, cycling, or using public transport, can reduce our reliance on fossil fuel-powered vehicles and lower emissions ⁶. Additionally, embracing sustainable habits, such as recycling, reducing food waste, and using reusable products, can further reduce our impact on the environment ⁷.

“Although the magnitude of climate change may make individuals feel helpless, individual action is critical for meaningful change.” – Mia Armstrong

“Every small step towards sustainable living contributes to the collective effort against climate change. Never underestimate the power of individual actions.” – Anonymous

The Power of Collaboration

Adapting to climate change requires collaboration among various stakeholders. Government, organizations, and local communities working together can yield powerful results. Collaborative projects that encompass diverse expertise and perspectives are often more effective in achieving climate change adaptation goals. For instance, partnerships between governments, non-profit organizations, and local communities can leverage resources, knowledge, and indigenous wisdom to implement sustainable practices tailored to specific regions ⁸. Strong community involvement fosters a sense of ownership, encourages innovation, and empowers individuals to be active participants in climate change adaptation ⁹.

“As a global community, it is imperative that we act quickly and together to confront this crisis. And this will require innovation and collaboration around the world.” – Kamala Harris

“If you want to go fast, go alone. If you want to go far, go together.” – African Proverb

Looking Towards a Sustainable Future

Adapting to climate change is a collective responsibility. Governments must take the lead in developing and implementing policies that encourage sustainable practices and protect our environment. Organizations and businesses should commit to reducing their carbon footprint and promoting sustainable operations. Individuals have the power to make sustainable choices in their daily lives that collectively make a significant impact. The collaboration between governments, organizations, and local communities is imperative to successfully adapt to climate change.

The Climate Resilient Economies’ Programme at the African Centre for Technology Studies (ACTS) invites you, to work together with us, and build a sustainable future for generations to come. Our partnership hub focuses on leveraging the existing and other potential partnerships, to allow the programme to link its work to broader platforms on climate action by tapping into innovative tools for influencing action for the CRE:

• Policy lab: opening up and broadening out the options for evidence-based policy simulations and advisory for optimizing climate action in the region, along the climate relevant sectors.
• Learning lab: providing opportunity for both the synchronous and asynchronous learning content and material.
• Business hub: commercialization of local transformative ideas, with mitigating, resilience building, and adaptation potential.
• Impact hub: to recognize emerging demand driven gaps, measure and take stock of the value and new concepts, towards bridging the gaps on climate action.

Sources:

1. IPCC. (2018). Global warming of 1.5°C. Retrieved from https://www.ipcc.ch/sr15/ ↩
2. WWF. (n.d.). Sustainable land use. Retrieved from https://www.worldwildlife.org/initiatives/sustainable-land-use ↩
3. United Nations Global Compact. (n.d.). Sustainable Business. Retrieved from https://www.unglobalcompact.org/what-is-gc/our-work/environment/sustainable-business ↩
4. Porter, M., & Van der Linde, C. (1995). Green and competitive: ending the stalemate. Harvard Business Review, 73(5), 120-134. ↩
5. U.S. Department of Energy. (n.d.). Saving Energy at Home. Retrieved from https://www.energy.gov/energysaver/save-electricity-and-fuel/lighting-choices-save-you-money/saving-energy-home ↩
6. European Environment Agency. (2014). How can transport contribute to climate change mitigation? Retrieved from https://www.eea.europa.eu/themes/transport/transport-and-environment/how-can-transport-contribute-to ↩
7. EPA. (n.d.). Reduce, Reuse, Recycle. Retrieved from https://www.epa.gov/recycle/reducing-waste-what-you-can-do ↩
8. Gonzales, L., & Livengood, A. (2016). Taking Stock: Collaborating for Climate. Retrieved from https://www.academia.edu/30455528/Taking_Stock_Collaborating_for_Climate ↩
9. Adger, W. N., et al. (2005). Social capital, collective action, and adaptation to climate change. Economic Geography, 79(4), 387-404. ↩

CTN0022023

By Alfred Oduor and Nicholas Odongo

There is credible research-based evidence suggesting that language plays a significant role in how we perceive the world – and to some extent, how we think. The Sapir-Whorf hypothesis, posits that the structure and vocabulary of a language can shape the way its speakers perceive and think about the world.

Proceeding from this hypothesis and focusing on the education sector and particularly cognitive processes, it is plausible to conclude that language can determine how we learn and understand concepts. For example, language, which is the main ingredient of literacy – the ability to read, write, speak, and listen in a way that lets us communicate effectively – is a key component of learning and cognitive development. In this sense, then, how does language influence how children learn? And how can we use existing evidence to tailor our pedagogical processes for optimal learning?  Though the subject is complex and can be affected by multiple variables, a clear pattern is emerging.

Children taught in a language they are comfortable with, can understand concepts better and therefore perform better academically. For example, children in Kenyan urban areas who have a good understanding of English can easily grasp abstract concepts in other subjects unlike their counterparts in rural areas who struggle to understand this language. This dichotomy poses a dilemma: do we put more efforts on English to ensure children in rural areas in Kenya in are proficient in English or should they be taught in local languages, or languages they can easily grasp to enhance learning? For example, Kiswahili is the language of instruction in Tanzania’s primary school, and the aim is to “make students easily understand what they are taught.”

Pedagogical research reveals teaching children in their native languages significantly enhances cognitive development, academic performance, and creation of a positive attitude towards education as a stronger foundation for literacy and development. On the other hand, English proficiency is often a requirement for higher education and certain job opportunities, especially in globalized industries, multinational corporations, and international organizations.

Therefore, the key question is: how do we optimize the use of language to enhance learning and technological development in Africa?

Let’s move from abstraction and into the real world.

First of all, language today is almost synonymous with coding, in most quarters at least. Look at it this way: when you read this topic, you may be tempted to think about programming and languages like C++, java, python, and other Structured Query Languages (SQL). However, the language in reference here is the basic spoken languages we know like English, Kiswahili, Zulu etc. But what has language got to do with technology, you ask? Look at all these technically advanced economies, you’ll likely make this same connection, countries that use their local languages for instruction in formal education tend to be more technically advanced. For instance, China, Korea, Japan, France, Germany, and the Scandinavian territories. However, there are many other factors beyond language that determine a country’s technological advancement including but not limited to the size of the economy, the onset of industrial revolution, and geopolitics. Technology…, well technology is always a relevant thing, and is much more relevant to developing countries today as these attempt to catch up to the advanced economies.

Alright back to language and technology.

There is something that makes us, (especially ‘previously’ politically colonized countries) slow in this technological advancement – the use of foreign languages as a language of instruction in foreign education. Koreans are taught in Korean, so are Japanese, Chinese, Germans, and the French. America and India are a special case because the former is a melting pot of immigrants while the latter has brilliant minds with their industries only taking off now even though English is used as a language of instruction in formal education. But the trend remains, countries that use their native tongue as the language of instruction in formal education tend to perform much better.

Kenya as a context

Closer home in Kenya, learners must first learn English before they learn technology. So, the typical Kenyan learner works twice as hard and this takes precious time and effort while Koreans only have to learn Technology; and if this were the case in Kenya, we would be more advanced than we currently are technologically.

Now let’s connect this discussion with the proposed changes in the Kenya Certificate of Secondary Education (that grading will now consider only one language as a mandatory subject – the one in which the student performs best). If students are free to choose between English and Kiswahili, or their performances are based on how they perform between the 2 subjects, in which scenario will Kiswahili win over English? It is doubtful. As such, the proposition by the Ministry of Education in Kenya might be intending to increase the transition from high school into universities but the glaring unintended consequence is the slow but sure death of Kiswahili, and/ or other local/ indigenous/ native languages. It would be disappointing if at this point you did not think of Uganda with regards to Kiswahili, for instance. While Dean Odeh explores English as a linguicide, both Tucker Childs and Louie Morais explores language endangerment in Africa.

Why would English always triumph over Kiswahili…? For starters, the Kiswahili that Kenyans speak is a slang, in which many words are borrowed from English and the two widely spoken local languages – Kikuyu and Luo. As such, formal Kiswahili is rarely practiced by Kenyans. On the other hand, English is Kenya’s formal language – all formal documentations are in English. English is also our language of instruction when it comes to formal education – the typical student in Kenya studies English through multiple subjects including the English subject but only studies Kiswahili through the Kiswahili subject (is it good to compare Kenya and Tanzania? Certainly!

Also, social media is full of English and globalization has meant that English is not only widely spoken but also readily available and accessible. For these, and probably more reasons, English will almost always triumph over Kiswahili except for very rural areas, and of course the coast where Kiswahili is more and better spoken (but is this true anymore?). Have you also noticed that modern parents in Kenya prefer to speak English to their children rather than Kiswahili and/ or mother tongue?

A little digression would suffice: do you agree that when you’re most mad/ frustrated you tend to think in your language of convenience which in most cases is usually your native tongue, or Kiswahili? Right? The case here is this, language has an influence on how we think. And technology, being an innovation, is in most cases about how we think – there’s the connection. To easily learn and understand technology, therefore, it is important to do it in a language of comfort which makes a case for Kiswahili over English.

Will English become easier to learn compared to Kiswahili in Kenya? This is doubtful mainly because Kiswahili is founded on Bantu, largely, and being largely Bantus, Kenyans will naturally find it easier to learn Kiswahili over English (for as long as we practice our native cultures i.e., speak our native tongues and encourage their use). Yet others will say that we, Kenyans, and any other people really, will get better at English the more they study/ learn/ teach it. But do we want to lose our cultures altogether?

For other compelling reasons, we defer this to linguists and anthropologists.

And so, whether we teach in English and learn English more (which we have been doing long enough already, and also using to communicate about the language dilemma in this blog) we may not, at least in the near future, get faster and better at learning English compared to Kiswahili.

Do we need to now change and make Kiswahili not only mandatory as a subject but also make it the language of instruction? Maybe, or maybe not.

Well, there are many other things to consider here, especially globalization. If you ask Koreans, they will probably tell you that English should be made mandatory (if it is not yet the case) or that they are missing out on a lot because they are not good in English compared to other more advanced economies. What is certain is that – language has a bearing on how advanced we are technologically. As to what the best way to address this is, the jury is still out there.

Now, comparing Kenya and Tanzania…

Tanzanians are obviously, visibly so, much better than Kenyans when it comes to the Swahili language. By the way, Swahili and Kiswahili are the same thing when they are used to refer to the language. Swahili is also the name of the people or nation, and then Ki-is a prefix to denote language so that Kiswahili is the language of the Swahili people. Got it?

Kiswahili is the language of instruction in Tanzania’s primary school, and the aim is to “make students easily understand what they are taught.”

In Kenya, it is English. So, when it comes to technical things, Tanzanians of this age group understand better than Kenyans of the same age group. This is well revealed in the agricultural sector, which in most cases is performed mostly by small scale farmers in both countries – who in most cases do not have advanced education certificates. The question is, does Tanzania do well in agriculture compared to Kenyans, ceteris paribus?

This is the summation: language plays a significant role in how we perceive the world and think, and as such, language is key for technological development. What are your thoughts on this matter? Do you want to respond in your language of convenience.? Go ahead.

CTN0012023

By Joel Onyango

In a world where information is readily accessible and opinions echo through various platforms, it is important to question the narratives that shape our views. Challenging the narrative means questioning the dominant narratives and embracing openness to diverse perspectives. It requires us to think critically, engage in constructive dialogue, and seek out alternative viewpoints.

The dominant narrative often represents the majority’s perspective, formed by cultural, social, and political factors that influence our beliefs. While narratives can provide a sense of identity and belonging, they can also limit our understanding and perpetuate stereotypes. Challenging the narrative is about stepping outside our comfort zones and exploring different narratives that challenge our assumptions.

One way to challenge the dominant narrative is by cultivating critical thinking skills. To do this, it is important to ask questions and evaluate information critically by analyzing the source, context, and potential biases. This means seeking out multiple sources and considering alternative perspectives before forming an opinion. It also involves identifying logical fallacies and checking the validity of claims through research and evidence-based inquiry. Additionally, developing critical thinking skills involves being aware of our own biases and being open to changing our opinions based on new evidence. By practicing these skills, we can break free from the echo chambers that reinforce our existing beliefs and gain a deeper understanding of the world around us.

Another crucial aspect of challenging the narrative is engaging in constructive conversations. To do so, it is important to approach dialogue with an open mind, listening actively to others’ perspectives without judgement. It involves practicing empathy and seeking to understand the underlying reasons behind someone’s views. Constructive conversations also require respectful communication, using language that is inclusive and avoiding personal attacks or derogatory remarks. Active listening, asking clarifying questions, and summarizing others’ points can help ensure clarity and avoid misunderstandings. It is essential to find common ground and look for areas of agreement, while also being willing to respectfully disagree and present counterarguments based on evidence. By engaging in constructive conversations, we can transcend divisive rhetoric, promote understanding, and work towards finding shared solutions.

Additionally, challenging the narrative involves acknowledging the power dynamics at play in shaping stories and seeking out previously marginalized voices. This requires that we are aware of the social, cultural, and political forces that influence narratives. This involves actively seeking out diverse perspectives and intentionally amplifying voices that have been historically marginalized or silenced. It requires listening to and learning from individuals and communities who have been underrepresented or misrepresented in mainstream narratives. Additionally, it involves critically examining the existing power structures and systems that perpetuate inequality, and actively working towards dismantling those structures. By acknowledging the power dynamics and seeking out previously marginalized voices, we can foster a more inclusive and equitable society where all perspectives are valued and heard.

Furthermore, challenging the narrative means embracing openness and curiosity. It requires us to question our own biases, prejudices, and preconceived notions. By acknowledging that our perspective is not the only valid one, we can create space for alternative narratives to emerge. Embracing curiosity means being intellectually curious and having a desire to learn and explore beyond our comfort zones. It involves approaching unfamiliar situations with a sense of wonder and a willingness to explore and discover. By cultivating openness and curiosity, we can foster personal growth, develop empathy, and gain a deeper appreciation for the complexity and diversity of the world around us.

Challenging the narrative is not about rejecting all existing narratives or disregarding the value of shared experiences. It is about recognizing the limitations of a single story and actively seeking out different narratives to gain a more comprehensive understanding. It is important to cultivate self-awareness and humility in reflecting on limitations. This involves acknowledging that we have our own biases, blind spots, and areas of limited knowledge. Recognizing limitations requires being open to feedback and constructive criticism, and being willing to reassess our beliefs and perspectives. It also means seeking out diverse viewpoints and expertise to gain a more comprehensive understanding of a topic. By recognizing our limitations, we can be more humble, open-minded, and open to learning. This allows us to approach conversations and issues with a greater sense of curiosity and a willingness to grow and expand our understanding. By challenging the dominant narrative, we become more empathetic, inclusive, and better equipped to navigate an increasingly diverse and complex world.

In conclusion, challenging the narrative is an indispensable step towards societal progress and transformation. It involves cultivating critical thinking skills, engaging in constructive conversations, amplifying marginalized voices, and embracing openness. By stepping outside our comfort zones and questioning the dominant narratives, we can broaden our perspectives, break free from biases, and work towards a more inclusive and equitable society.

About the author

Joel has extensive experience and expertise in research and management, specifically in areas related to science, technology, and innovation; climate change adaptation and mitigation; natural resources management; entrepreneurship and markets; and sustainable development. Joel has worked on various assignments across Africa, contributed to resource mobilization efforts, and collaborated with entrepreneurship ecosystem partners. Joel is enthusiastic about decoloniality in practice and is a lead editor in up-coming book on Decoloniality of Knowledge and Learning Systems.

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