By Kachi Okezie
For many individuals of African descent, the legacy of slavery and colonialism has left an indelible mark on cultural memory. This collective memory has often been a source of negative identity, fostering feelings of inferiority, victimisation, and powerlessness. The social, psychological, and economic scars of slavery have contributed to the internalization of inferiority and limited the imagination of what is possible for the future.
The Caribbean writer and thinker Frantz Fanon, in his seminal work Black Skin, White Masks (1952), speaks potently to this phenomenon. He argues that the oppressed often internalise the colonial narratives of inferiority, leading to a fractured sense of self that aligns more with the identity imposed by the coloniser than with an authentic sense of self-worth.
I was therefore, delightfully intrigued by the remarks made by HE Dr Hajo Sani, OON, Nigeria’s Ambassador and Permanent Representative to UNESCO at the 30th anniversary commemoration of UNESCO’s programme of the route of enslaved people earlier in the week. With the theme, Resistance, Liberty and Heritage, Dr Sani noted that “Over the last three decades, this programme has constantly reminded us of the effects of the imprint of history on the present and the future, how memories could shape a person and the need to deconstruct negative identities, to gain freedom from continued slavery of the mind.” The speaker went on to describe the programme as a “tool to shape our construction and imagination of the world for the present and future orientations.”
A seemingly subtle but highly significant tinkering with the title of the programme caught my attention: the shift in emphasis from “slave” to “enslaved people”, thereby highlighting the elements of resistance, liberty and heritage as key characteristics of people compelled or coerced against their will into a condition of great disadvantage. The name change has become something of a game-changer, which has “proved fundamental to the deconstruction of the discourse, de-radicalisation of our vision and decolonisation of our imaginations, particularly as pertains to the concept of race that justifies exploitation, such as the erroneous belief by some that all men are not equal.”
Under the programme, two historic sites in Nigeria have been identified for recognition and attention, both of which epitomise resilience and relics of history, depicting the strength of the then enslaved people. These are the Seriki Faremi Williams Abass Slave Museum and Monuments associated with the slave trade, in Badagry, Lagos State; the Slave History Museum at Marina Beach (Old Calabar Slave Port-Point of No Return) together with the Esuk Mba Slave Beach Market in Cross River State.
To its credit, UNESCO has, in creating a network of ‘places of history, linked to enslavement and the slave trade”, delivered a truly worthwhile initiative which advances the cause of deconstructing negative identities to gain freedom from continued slavery of the mind. Which calls to mind the immortal and iconic words of Bob Marley from his “Redemption Song”: — “Emancipate yourselves from mental slavery; none but ourselves can free our minds” — encapsulating a profound message about liberation that is just as relevant in the post-slavery, post-colonial era for Africans and people of African descent.
This idea of mental emancipation no doubt goes beyond physical freedom, addressing the deeper psychological and cultural effects of slavery and colonialism, and calls for an urgent re-evaluation of identity, history, and self-perception. After all, history records that even after the physical chains of slavery were broken and colonial powers retreated from African lands the psychological scars and cultural damage linger still.
Colonialism and slavery were not just systems of economic exploitation; they were also systems of cultural domination, where African people were made to internalise feelings of inferiority and powerlessness. Mental slavery therefore refers to the continuing effects of that conditioning — the internalised beliefs that African people are somehow less worthy, less capable, or less important in the global human narrative.
It is impossible to over-state the importance of mental emancipation in the post-slavery, post-colonial era. Yet, it is a task that must be accomplished if lessons from the past must truly be learned. Emancipating the mind from these ideas is crucial for several reasons. First is the need to reclaim identity and dignity, reclaiming a sense of pride in African identities, histories, and cultures that were devalued under slavery and colonial rule. This involves reconnecting with indigenous traditions, languages, and worldviews that were marginalised.
Second is the need to break the cycles of oppression. Without mental liberation, people may unknowingly perpetuate the very systems of inequality that oppressed them. Internalised colonialism can manifest as colourism, self-hate, and the desire to emulate Western ideals at the expense of African heritage.
Third is the need to promote cultural and economic autonomy. A mentally free population can drive cultural, economic, and political autonomy. Freed from the colonial mind-set, African nations can prioritise African solutions to African problems, rather than defaulting to Western models of development and governance.
Fourth is the need to heal and be healed of generational trauma. Colonialism and slavery inflicted deep trauma on African societies, breaking up families, disrupting social structures, and instilling fear. Mental emancipation is part of the healing process, allowing people to address the pain of the past and move forward. It is a long-term process that requires both individual and collective efforts. One of such efforts is education and awareness-raising. Education that centres on African history, philosophy, and culture can help reverse centuries of miseducation. African intellectuals like Chinua Achebe, Ngũgĩ wa Thiong’o, and Amílcar Cabral have emphasised the importance of cultural reclamation in the liberation process.
Art and culture is another. Art, music, film, and literature are powerful tools for reshaping identity. Artists and creators can challenge colonial narratives and offer new images of African life, rooted in dignity, resilience, and joy. Equally important is political and economic independence. While mental freedom begins in the mind, it cannot be sustained without material changes. African nations must continue the work of achieving true economic and political autonomy from former colonial powers, creating systems that prioritise the well-being of African people.
Spiritual and emotional healing is also vital. Mental slavery also has deep emotional and spiritual dimensions. Addressing trauma through cultural practices, communal support, and psychological healing is essential for breaking free from its grip.
Thankfully, Ambassador Sani’s message was amply philosophical and forward-looking: “As a people, we would rather convert the pains of yesterday to a source of inspiration, to move past the memories of those phenomena that divide humanity on to those that unite it such as human dignity, human resilience, social justice, equality, equity and renaissance.”
“Those sites where merchandising and shipping of fellow humans took place are today sites of remembrance of how this inhumanity translated into a diversity of colours, cultures and heritage, spread beyond Nigeria and Africa, to Europe, America, the Caribbean, and beyond. Our differences should and must forever be a source of pride; never again to be used as a source of complex – whether inferior or superior.”
All considered, memories have the power to shape identity, but they do not have to define it permanently. By actively deconstructing negative identities rooted in painful memories and re-imagining new possibilities, individuals can break free from mental enslavement and move toward a liberated and empowered self. The path to freedom is paved with self-awareness, healing practices, and the courage to reimagine one’s role in the world; not as a passive product of the past but as an active creator of the future.
©Kachi Okezie is a lawyer and international management consultant. He can be reached by email at [email protected]
