Colonialism as a System for Underdeveloping Africa: Walter Rodney describes the ways colonialism reversed the continent's various paths of progress in order to solidify colonial exploitation.
Colonialism as a System for Underdeveloping Africa: The following is excerpted from Rodney’s How Europe Underdeveloped Africa.
The argument so far has been aimed at showing that benefits from colonialism were small and that they were not gifts from the colonialists, but rather fruits of African labor and resources for the most part. Indeed, what was called “the development of Africa” by the colonialists was a cynical shorthand expression for “the intensification of colonial exploitation in Africa to develop capitalist Europe.” The analysis has gone beyond that to demonstrate that numerous false claims are made purporting to show that Europe developed Africa in the sense of bringing about social order, nationalism, and economic modernization. However, all of that would still not permit the conclusion that colonialism had a negative impact on Africa’s development. In offering the view that colonialism was negative, the aim is to draw attention to the way that previous African development was blunted, halted, and turned back. In place of that interruption and blockade, nothing of compensatory value was introduced.
The colonization of Africa lasted for just over seventy years in most parts of the continent. That is an extremely short period within the context of universal historical development. Yet, it was precisely in those years that, in other parts of the world, the rate of change was greater than ever before. As has been illustrated, capitalist countries revolutionized their technology to enter the nuclear age. Meanwhile, socialism was inaugurated, lifting semi-feudal semi-capitalist Russia to a level of sustained economic growth higher than that ever experienced in a capitalist country. Socialism did the same for China and North Korea —guaranteeing the well-being and independence of the state as well as reorganizing the internal social arrangements in a far more just manner than ever before. It is against those decisive changes that events in Africa have to be measured. To mark time or even to move slowly while others leap ahead is virtually equivalent to going backward. Certainly, in relative terms, Africa’s position vis-à-vis its colonizers became more disadvantageous in the political, economic, and military spheres.
The decisiveness of the short period of colonialism and its negative consequences for Africa spring mainly from the fuel that Africa lost power. 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.
During the centuries of pre-colonial trade, some control over social, political, and economic life was retained in Africa, in spite of the disadvantageous commerce with Europeans. That little control over internal matters disappeared under colonialism. Colonialism went much further than trade. It meant a tendency towards direct appropriation by Europeans of the social institutions within Africa. Africans ceased to set indigenous cultural goals and standards, and lost full command of training young members of the society. Those were undoubtedly major steps backward.
The Tunisian, Albert Memmi, puts forward the following proposition: “The most serious blow suffered by the colonized is being removed from history and from the community. Colonization usurps any free role in either war or peace, every decision contributing to his destiny and that of the world, and all cultural and social responsibility.”
Sweeping as that statement may initially appear, it is entirely true. 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 longer makers of history than were beetles—objects to be looked at under a microscope and examined for unusual features.
The negative impact of colonialism in political terms was quite dramatic. Overnight, African political states lost their power, independence, and meaning—irrespective of whether they were big empires or small polities. Certain traditional rulers were kept in office, and the formal structure of some kingdoms was partially retained, but the substance of political life was quite different. Political power had passed into the hands of foreign overlords. Of course, numerous African states in previous centuries had passed through the cycle of growth and decline. But colonial rule was different. So long as it lasted, not a single African state could flourish.
One can go so far as to say that colonial rule meant the effective eradication of African political power throughout the continent, since Liberia and Ethiopia could no longer function as independent states within the context of continent-wide colonialism. Liberia in particular had to bow before foreign political, economic, and military pressures in a way that no genuinely independent state could have accepted, and although Ethiopia held firm until 1936, most European capitalist nations were not inclined to treat Ethiopia as a sovereign state, primarily because it was African, and Africans were supposed to be colonial subjects.
The pattern of arrest of African political development has some features which can only be appreciated after careful scrutiny and the taking away of the blinkers which the colonizers put on the eyes of their subjects. An interesting case in point is that of women’s role in society. Until today, capitalist society has failed to resolve the inequality between man and woman, which was entrenched in all modes of production prior to socialism. The colonialists in Africa occasionally paid lip service to women’s education and emancipation, but objectively, there was deterioration in the status of women owing to colonial rule.
A realistic assessment of the role of women in independent pre-colonial Africa shows two contrasting but combined tendencies. In the first place, women were exploited by men through polygamous arrangements designed to capture the labor power of women. As always, exploitation was accompanied by oppression, and there is evidence to the effect that women were sometimes treated like beasts of burden, as for instance in Muslim African societies. Nevertheless, there was a countertendency to insure the dignity of women to greater or lesser degree in all African societies. Mother-right was a prevalent feature of African societies, and particular women held a variety of privileges based on the fact that they were the keys to inheritance.
More important still, some women had real power in the political sense, exercised either through religion or directly within the politico-constitutional apparatus. In Mozambique, the widow of an Nguni king became the priestess in charge of the shrine set up in the burial place of her deceased husband, and the reigning king had to consult her on all important matters. In a few instances, women were actually heads of state. Among the Lovedu of Transvaal, the key figure was the Rain-Queen, combining political and religious functions.
What happened to African women under colonialism is that the social, religious, constitutional, and political privileges and rights disappeared, while the economic exploitation continued and was often intensified. It was intensified because the division of labor according to sex was frequently disrupted. Traditionally, African men did the heavy labor of felling trees, clearing land, building houses, apart from conducting warfare and hunting. When they were required to leave their farms to seek employment, women remained behind burdened with every task necessary for the survival of themselves, the children, and even the men as far as foodstuffs were concerned. Moreover, since men entered the money sector more easily and in greater numbers than women, women’s work became greatly inferior to that of men within the new value system of colonialism: men’s work was “modern” and women’s was “traditional” and “backward.” Therefore, the deterioration in the status of African women was bound up with the consequent loss of the right to set indigenous standards of what work had merit and what did not.
One of the most important manifestations of historical arrest and stagnation in colonial Africa is that which commonly goes under the title of “tribalism.” That term, in its common journalistic setting, is understood to mean that Africans have a basic loyalty to tribe rather than nation and that each tribe still retains a fundamental hostility towards its neighboring tribes. The examples favored by the capitalist press and bourgeois scholarship are those of Congo and Nigeria. Their accounts suggest that Europeans tried to make a nation out of the Congolese and Nigerian peoples, but they failed, because the various tribes had their age-long hatreds; and, as soon as the colonial power went, the natives returned to killing each other. To this phenomenon, Europeans often attach the word “atavism,” to carry the notion that Africans were returning to their primitive savagery. Even a cursory survey of the African past shows that such assertions are the exact opposite of the truth.
It is necessary to discuss briefly what comprises a tribe—a term that has been avoided in this analysis, partly because it usually carries derogatory connotations and partly because of its vagueness and the loose ways in which it is employed in the literature on Africa. Following the principle of family living, Africans were organized in groups which had common ancestors. Theoretically, the tribe was the largest group of people claiming descent from a common ancestor at some time in the remote past. Generally, such a group could therefore be said to be of the same ethnic stock, and their language would have a great deal in common. Beyond that, members of a tribe were seldom all members of the same political unit and very seldom indeed did they all share a common social purpose in terms of activities such as trade and warfare. Instead, African states were sometimes based entirely on part of the members of a given ethnic group or (more usually) on an amalgamation of members of different ethnic communities.
All of the large states in nineteenth-century Africa were multiethnic, and their expansion was continually making anything like “tribal” loyalty a thing of the past, substituting in its place national and class ties. However, in all parts of the world, that substitution of national and class ties for purely ethnic ones is a lengthy historical process; invariably there remains for long periods certain regional pockets of individuals who have their own narrow, regional loyalties, springing from ties of kinship, language, and culture.
In the first place, colonialism blocked the further evolution of national solidarity because it destroyed the particular Asian or African states which were the principal agents for achieving the liquidation of fragmented loyalties. In the second place, because ethnic and regional loyalties which go under the name of “tribalism” could not be effectively resolved by the colonial state, they tended to fester and grow in unhealthy forms. Indeed, the colonial powers sometimes saw the value of stimulating the internal tribal jealousies so as to keep the colonized from dealing with their principal contradiction with the European overlords—i.e., the classic technique of divide and rule. Certainly, the Belgians consciously fostered that; the racist whites in South Africa had by the 1950s worked out a careful plan to “develop” the oppressed African population as Zulu, as Xhosa, and as Sotho so that the march towards broader African national and class solidarities could be stopped and turned back.
The civil war in Nigeria is generally regarded as having been a tribal affair. To accept such a contention would mean extending the definition of tribe to cover Shell Oil and Gulf Oil! But, quite apart from that, it must be pointed out that nowhere in the history of pre-colonial independent Nigeria can anyone point to the massacre of Ibos by Hausas or any incident which suggests that people up to the nineteenth century were fighting each other because of ethnic origin. Of course there were wars, but they had a rational basis in trade rivalry, religious contentions, and the clashes of political expansion. What came to be called tribalism at the beginning of the new epoch of political independence in Nigeria was itself a product of the way that people were brought together under colonialism so as to be exploited. It was a product of administrative devices, of entrenched regional separations, of differential access by particular ethnic groups into colonial economy and culture.
Both Uganda and Kenya in East Africa are also situations in which a supposedly tribal factor continued to be preeminent. There is no doubt that the existence of the Buganda kingdom within independent Uganda posed certain problems. But even after misapplying the definition of a tribe to the Baganda, it still remains true that the Buganda problem was a colonial problem. It was created by the presence of the missionaries and the British, by the British (Mailo) land settlement in Uganda in 1900, and by the use which Britain made of the Baganda ruling class as “sub-imperialists” within the colony of Uganda.
In Kenya, the pattern of colonialism was different from that in Uganda because of the presence of white settlers. No African group was allowed any power in the capacity of NCOs for the Colonial Office, since the white settlers themselves filled the role. The white settlers took the best land and then tried to create a new world with African labor. However, the African community which lay outside the immediate white settler sector was regulated along tribal lines.
Human activity within small groups connected only by kinship relations such as the tribe is a very transient phase through which all continents passed in the phase of communalism. When it ceased to be transient and became institutionalized in Africa, that was because colonialism interrupted African development. That is what is implied in Memmi’s reference to Africans being removed from history. Revolutionary African thinkers such as Frantz Fanon and Amílcar Cabral expressed the same sentiments somewhat differently when they spoke of colonialism having made Africans into objects of history. Colonized Africans, like pre-colonial African chattel slaves, were pushed around into positions which suited European interests and which were damaging to the African continent and its peoples. In continuation, some further socioeconomic implications of that situation will be examined.
Pre-colonial trade had started the trend of the disintegration of African economics and their technological impoverishment. Colonial rule sped up that trend. The story is often told that in order to make a telephone call from Accra in the British colony of the Gold Coast to Abidjan in the adjacent French colony of Ivory Coast it was necessary to be connected first with an operator in London and then with an operator in Paris who could offer a line to Abidjan. That was one reflection of the fact that the Gold Coast economy was integrated into the British economy, and the Ivory Coast economy was integrated into the French economy, while the neighboring African colonies had little or no effective economic relations.
Some African trade did persist across colonial boundaries. For instance, the centuries’ old trade in kola nuts and gold from the forests of West Africa to North Africa never completely ceased. Besides, new forms of African trade developed, notably with regard to supplying foodstuffs to towns or cash-crop areas where there was insufficiency of food. That kind of trade could be entirely within a colony or it could cross colonial boundaries. However, the sum total of energy that went into expansion of inter-African trade was extremely small in comparison with trade that was export-oriented. Since this inter-African trade did not bring benefits to Europeans, it was not encouraged by them, and up to the latter part of the colonial period only 10 percent of Africa’s trade was internal.
It is also worth noting that Africa was denied the opportunity of developing healthy trade links with parts of the world other than Europe and North America. Some trade persisted across the Indian Ocean, but on the whole it is fair to say that the roads in Africa led to the seaports and the sea lanes led to Western Europe and North America. That kind of lopsidedness is today part of the pattern of underdevelopment and dependence.
The damaging impact of capitalism on African technology is even more clearly measurable in the colonial period than in the earlier centuries. In spite of the slave trade and of the import of European goods, most African handicraft industries still had vitality at the start of the colonial period. They had undergone no technological advance and they had not expanded, but they had survived. The mass production of the more recent phase of capitalism, virtually obliterated African industries such as cloth, salt, soap, iron, and even pottery-making.
Besides, as was true of the European slave trade, the destruction of technology under colonialism must be related to the barriers raised in the path of African initiative. The vast majority of Africans drawn into the colonial money economy were simply providing manual labor, which stimulated perspiration rather than scientific initiative.
Colonialism induced the African ironworker to abandon the process of extracting iron from the soil and to concentrate instead on working scraps of metal imported from Europe. The only compensation for that interruption would have been the provision of modern techniques in the extraction and processing of iron. However, those techniques were debarred from Africa, on the basis of the international division of labor under imperialism. As was seen earlier, the non-industrialization of Africa was not left to chance. It was deliberately enforced by stopping the transference to Africa of machinery and skills which would have given competition to European industry in that epoch.
Colonialism provided Africa with no real growth points. For instance, a colonial town in Africa was essentially a center of administration rather than industry. Towns did attract large numbers of Africans, but only to offer them a very unstable life based on unskilled and irregular employment. European towns had slums, but the squalor of towns in underdeveloped countries is a special phenomenon. It was a consequence of the inability of those towns to play the role of expanding the productive base. Fortunately, Africa was never as badly off in this respect as Asia and Latin America.
Instead of speeding up growth, colonial activities such as mining and cash-crop farming sped up the decay of “traditional” African life.
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