How colonial history still shapes language, culture and identity in Africa today.

In many school assemblies across Nigeria and the wider continent, the first lesson of the dayisn't English or Mathematics, it is the regulation of the African body. School authorities pace thestage, reminding students that “professionalism” means uniformity. For girls, this often meanshair must be strictly braided in school sanctioned patterns or, in many cases, shaved offcompletely to avoid being a “distraction” to studies and for the boys their haircut must be eithervery low to the point of no hair or no hair at all. At sixteen, you might see this as just schoolrules, but in reality, they are a masterclass in self erasure, where we were taught that to be“educated” is to look, speak and act as little like ourselves as possible.This institutional grooming isn't accidental, it is the lingering software of the Colonial system thatstill views African identity as something to be managed rather than celebrated. No where is thismore evident than in our “official languages”, which continues to act as a linguistic glass ceilingfor millions. This isn't just about bureaucracy, it starts in the classroom. In many regions, thetransition from a mother tongue to a colonial medium happens as early as age six. The schoolbecomes a place of translation rather than transformation. We aren't just losing words, we arelosing the specific indigenous philosophies and local knowledge embedded within them.In schools and corporate offices across Nigeria and the continent, the African body is oftentreated as a problem that needs to be solved. We see this in the 4C afro hair and locs arefrequently labeled as “untidy” or “irresponsible” unless it is cropped short or chemicallystraightened to mimic western textures. This mindset creates a fractured identity, a life livedbehind a mask, where our heritage is a costume we are allowed to wear on weekends.Despite decades of being told that our natural selves are “informal or unprofessional” a vibrantrebellion is currently taking place. This is the era of the great unlearning, from the streets ofLagos to global digital platforms, we see a defiant reclamation of identity. Young Africans areproudly wearing their locs in the corporate boardroom, mixing traditional Ankara with highfashion street wear, and forcing the world to sing along to lyrics in yoruba, zulu and pidgin. Thisis more than a trend, it is a political act. By refusing to tone down their heritage to fit the westernmold, they are forcibly redefining “professionalism” and “excellence” on their own terms.

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