The Colonial Lie About Intelligence

By: Meukelani Cele

Language was taken during colonial conquest in addition to land. African languages were written off as inferior, while English was promoted as the purported standard of intelligence. Bantu education, a system that kept African students on the periphery and taught them just enough to serve but never enough to lead, solidified this heritage. It was a cage, not instruction.

In 1953, the apartheid government implemented Bantu education as a deliberate control measure. African children were trained in ways that never fitted them for leadership, just for slavery. The idea that intellect could only be communicated in colonial tongues was reinforced by the positioning of English and Afrikaans as the languages of development while African languages were marginalized.

This system left wounds throughout generations. It conveyed to African students that their native tongues were inferior and insignificant and that their ideas could only be understood when translated into English. It was an intentional attempt to undermine pride and shatter identity. However, colonial terminology and English grammar have never constrained intelligence. Proverbs, oral traditions, and indigenous knowledge systems have long been sources of wisdom in African communities. The colonial falsehood is perpetuated when IQ is determined by English proficiency.

In the present day, colleges continue to bear the burden of this colonial legacy even if they are places of opportunity. The most common language of instruction is still English. Although variety is recognized in theory, the actual situation is somewhat different. Students from quintile one schools, the poorest, most under‑resourced schools, often arrive at university disadvantaged not because they lack intelligence, but because they were denied equal preparation and resources. A linguistic barrier that was never their choice filters their brilliance.

“An Image Sourced from Pinterest that depicts modern South African university lecture halls with students from diverse backgrounds.”

This poses an important question: why is language variety not completely accommodated if institutions genuinely promote diversity? Given that African languages contain centuries' worth of philosophy, science, and art, why must intellect be assessed through English essays and presentations? To maintain the colonial fiction that African thinking is secondary is to claim that English alone is the key to success.

Even while universities frequently promote multiculturalism, the classroom is nonetheless linguistically limited. It is insufficient to translate documents or provide sporadic assistance. A thesis written in isiXhosa is just as valuable as one written in English, and students from quintile one schools are not compelled to demonstrate their brilliance via colonial filters. True change entails establishing academic environments where African languages are not just accepted but embraced.

Grammar is not intelligence. It is the capacity for logic, creativity, imagination, and leadership. A student who does well in isiZulu, Sesotho, or isiXhosa but suffers with English is just as competent. The fact that they are conveyed in African languages does not reduce their concepts. Thinking and dreaming in African languages is a way to respect traditional knowledge and fend off erasure."Umuntu ngumuntu ngabantu," which means a person is a person through other people, is one of the many African proverbs. This is more than simply a proverb; it is an interwoven philosophy that has influenced societies for generations. It would be a rejection of the fundamental tenets of African philosophy to reject such insight just because it is not presented in English.

It must be normalised that all African students express themselves in their native tongue. Your mother tongue is a source of strength rather than a weakness. Speaking any African language, including Sesotho, isiZulu, or isiXhosa, allows you to continue the voices of your ancestors. You are demonstrating that intellect is not limited to words from colonial cultures.If you find it difficult to speak English, don't be embarrassed. Your ability to mimic a colonial accent is not an indicator of your value. Your leadership, ideas, and inventiveness are all at their best when they are grounded in the language that brought you up. You must adapt to universities, not the other way around.

Being African is a source of pride. Our languages serve as bridges rather than obstacles. They bear the beat of our pasts and the tenacity of our people. English is not and never will be a test of intelligence, even if it is a tool for international communication. The bravery to speak confidently in your home tongue, to stand strong in your individuality, and to understand that your value is not determined by colonial approbation are all indicators of intellect.

Reclaiming pride entails declaring that being African is sufficient. Our history is full of resiliency, our languages are full of philosophy, and colonial permission does not determine who we are. Speaking any African language, including Sesotho, isiZulu, or isiXhosa, is a sign of heritage rather than a lack of proficiency. It honours centuries of survival and inventiveness to think and dream in African languages.

An image that represents liberation from colonial language dominance- via Pinterest

Universities must acknowledge that unless African languages are accorded equal prominence in academic settings, change is not finished. As a Rhodes University student, I know that the Politics Department has started to do this. This is justice, not charity. It is the understanding that brilliance is not limited to English and that intellect speaks many languages.

English is not a test of intelligence, but rather a tool. Although it can open doors, African students shouldn't be kept out by it. A person's profound understanding of themselves, their community, and their background is a better indicator of intellect than their English proficiency. We Africans need to take pride in our languages, cultures, and traditions. The world needs to be reminded that brilliance is accent-free and that our voices, whether in isiZulu, isiXhosa, Sesotho, or another African language, are strong, legitimate, and unquestionably smart.

Article edited by: Munei Zoe Mbedzi