EDUCATION in Africa remains contentious. Historically, it has been both empowering and subjugating, enforcing colonial ideologies and eroding indigenous knowledge systems.
The intersection of knowledge, power, and colonial legacy shapes contemporary debates on who is deemed “educated” and whose knowledge is legitimate.
This tension is exemplified by Prince Mashele’s disparaging remarks about MK Party MP Gezani Kobane (Papa Penny). Mashele called him an “idiot” for lacking formal education: “He has never seen a classroom, yet he makes laws for me, who has a master’s degree.”
Mashele’s perspective reflects colonial education’s influence, which socialised African elites into Eurocentric frameworks. This system reinforces cultural, racial, and economic hierarchies, marginalising indigenous knowledge.
Despite his lack of formal education, Papa Penny is a successful artist and respected community leader, having served as a councillor and now as an MP. His work extends beyond politics and music, uplifting his community through initiatives like collaborations with ZZ2.
Colonial education was designed to manipulate and control, creating intermediaries to enforce colonial policies. It produced a class of “native” administrators invested in maintaining the status quo, fostering intellectual dependency, and privileging Western knowledge over indigenous traditions.
Scholars such as Archie Mafeje and Samir Amin argue that colonial education created an African bourgeoisie alienated from their people, perpetuating colonial hierarchies.
Educated Africans were historically assimilated into structures of whiteness, internalising Eurocentric ideologies. Mahmood Mamdani describes how this created a bifurcated society where a small elite adopted colonial attitudes, viewing Western education as superior while dismissing indigenous traditions.
Mashele’s remarks reflect this conditioning.
Colonial education positioned African elites within privileged strata that reinforced racial and economic hierarchies. Frantz Fanon described this as cultivating a “mimic class” emulating European values without transforming society.
Thus, figures such as Mashele dismiss individuals like Papa Penny based on formal education, conditioned to see it as the primary metric of intelligence.
Dominant perspectives on education remain informed by colonial narratives, perpetuating the myth of African primitivism. Scholars like Claude Ake and Molefi Kete Asante highlight sophisticated African knowledge systems in philosophy, astronomy, medicine, governance, and oral literature.
Walter Rodney demonstrated that Africa’s development was violently interrupted by slavery, colonialism, and resource plundering. Pre-colonial education focused on practical life needs and spiritual relationships, emphasising community and nature.
The colonial legacy of education continues to shape perceptions of intelligence and leadership in Africa, as shown by Mashele’s dismissive attitude towards Papa Penny.
The colonial system marginalised African knowledge, but individuals like Papa Penny challenge its narrow conception through cultural pride, community engagement, and practical wisdom. Mashele’s rant promotes meritocracy and superfluous education that have not uplifted the oppressed majority.
Siyayibanga le economy!
* Siyabonga Hadebe is an independent commentator on socio-economic, political and global matters based in Geneva.
** The views expressed here do not reflect those of the Sunday Independent, Independent Media, or IOL.