Walter Rodney

The removal from history follows logically from the loss of power which colonialism represented. The power to act independently is the guarantee to participate actively and consciously in history. To be colonized is to be removed from history, except in the most passive sense. A striking illustration of the fact that colonial Africa was a passive object is seen in its attraction for white anthropologists, who came to study "primitive society." Colonialism determined that Africans were no more makers of history than were beetles—objects to be looked at under a microscope and examined for unusual features.

African independence was greeted with pomp, ceremony, and a resurgence of traditional African music and dance. “A new day has dawned,” “we are on the threshold of a new era,” “we have now entered into the political kingdom”—those were the phrases of the day, and they were repeated until they became clichés.

Some of the contradictions between the content of colonial education and the reality of Africa were really incongruous. On a hot afternoon in some tropical African school, a class of black shining faces would listen to their geography lesson on the seasons of the year—spring, summer, autumn, and winter. They would learn about the and the river Rhine but nothing about the of or the river . If those students were in a British colony, they would dutifully write that "we defeated the in 1588"—at a time when Hawkins was stealing Africans and being knighted by Queen Elizabeth I for so doing. If they were in a French colony, they would learn that "the , our ancestors, had blue eyes," and they would be convinced that "Napoleon was our greatest general"—the same Napoleon who reinstituted slavery in the Caribbean island of , and was only prevented from doing the same in Haiti because his forces were defeated by an even greater strategist and tactician, the African Toussaint L'Ouverture.

From a capitalist viewpoint, monocultures commended themselves most because they made colonial economies entirely dependent on the metropolitan buyers of their produce. At the end of the European slave trade, only a minority of Africans were sufficiently committed to capitalist exchange and sufficiently dependent upon European imports to wish to continue the relationship with Europe at all costs. Colonialism increased the dependence of Africa on Europe in terms of the numbers of persons brought into the money economy and in terms of the number of aspects of socio-economic life in Africa which derived their existence from the connection with the metropole. The ridiculous situation arose by which European trading firms, mining companies, shipping lines, banks, insurance houses, and plantations all exploited Africa and at the same time caused Africans to feel that without those capitalist services no money or European goods would be forthcoming, and therefore Africa was in debt to its exploiters! The factor of dependency made its impact felt in every aspect of the life of the colonies, and it can be regarded as the crowning vice among the negative social, political, and economic consequences of colonialism in Africa, being primarily responsible for the perpetuation of the colonial relationship into the epoch that is called neo-colonialism.

Nationalism is a certain form of unity which grows out of historical experience. It is a sense of oneness that emerges from social groups trying to control their environment and to defend their gains against competing groups. The nation-state also imposes order and maintains stability within its own boundaries, usually on behalf of a given class. All of those characteristics were present in nineteenth-century African states, some of which were much larger than the colonies arbitrarily defined by Europeans.

Under slavery, power lay in the hands of the slavemasters: under colonialism, power lay in the hands of the colonialists. The loss of power for the various African states meant a reduction in the freedom of every individual.

Apart from language, the pillar of cultural imperialism in most colonies was religion.

The process by which Africa produced thirty-odd sovereign states was an extremely complex one, characterized by an interplay of forces and calculations on the part of various groups of Africans, on the part of the colonial powers, and on the part of interest groups inside the metropolis. [...] It must be stressed that the move for the regaining of independence was initiated by the African people; and, to whatever extent that objective was realized, the motor force of the people must be taken into account.

Power is the ultimate determinant in human society, being basic to the relations within any group and between groups. It implies the ability to defend one’s interests and if necessary to impose one’s will by any means available. In relations between peoples, the question of power determines maneuverability in bargaining, the extent to which one people respect the interests of another, and eventually the extent to which a people survive as a physical and cultural entity. When one society finds itself forced to relinquish power entirely to another society, that in itself is a form of underdevelopment.

s are designed to function as props to a given society, and the educated in the young age groups automatically carry over their values when their turn comes to make decisions in the society.

Every farming people have a staple food, plus a variety of other supplements. Historians, agronomists, and botanists have all contributed to showing the great variety of such foods within the pre-colonial African economy. There were numerous crops which were domesticated within the African continent, there were several wild food species (notably fruits), and Africans had shown no conservatism in adopting useful food plants of Asian or American origin. Diversified agriculture was within the African tradition. Monoculture was a colonialist invention.

The resourcefulness of West African market women is well known, but it was put to petty purposes. The problem posed to capitalists and workers in Europe while making insecticide from African pyrethrum was one requiring that resourcefulness be expressed in a technical direction. But the problem posed to an African market woman by the necessity to make a penny more profit on every tin of imported sardines was resolved sometimes by a little more vigor, sometimes by a touch of dishonesty, and sometimes by resort to "juju."