PAUL T. SHIPALE (with inputs by Folito Nghitongovali Diawara Gaspar)
ABSTRACT
On 16 June 2025, the Day of the African Child, we are reminded of the profound legacy of linguistic and cultural suppression endured by generations of African children. This article draws methodologically on Cheikh Anta Diop’s interdisciplinary framework, integrating linguistics, historical reconstruction, and cultural analysis as indispensable tools of epistemic decolonization and African renaissance. The goal is not only scholarly clarification but, more profoundly, the unwavering affirmation of Africa’s sovereign intellectual heritage and a fervent call for the immediate and comprehensive internalization and institutionalization of our indigenous languages as the bedrock of our collective future.
In this context, this article examines the striking similarities across Bantu languages through the theoretical and methodological framework developed by Cheikh Anta Diop. Rather than treating these similarities as isolated linguistic phenomena, this analysis positions them as historical and civilizational markers of a shared cultural origin. Drawing on comparative linguistics, oral traditions, grammatical structures, and philosophical content embedded in language, the study argues that Bantu languages constitute a living archive of a unified African civilization. This approach challenges colonial-era assumptions of fragmentation and affirms the foundational role of language in reconstructing African historical consciousness and fostering a pan – African renaissance. Furthermore, this paper calls for the urgent internalization and valorization of African languages as indispensable tools for decolonization, self-determination, and the full realization of Africa’s intellectual and cultural sovereignty, ensuring that future generations of African children inherit their linguistic birthright.
INTRODUCTION: Language as Civilizational Memory and a Call to Action
Cheikh Anta Diop (1923-1986), the venerable Senegalese historian, anthropologist, and physicist, bequeathed to us a profound truth: linguistic affinity among African peoples is not a trivial observation but rather a vital tool for reconstructing a common historical and cultural past. In his seminal work, The Cultural Unity of Black Africa (1978), Diop meticulously emphasized the central role of comparative linguistics in establishing the profound continuity between ancient African civilizations – especially that of Pharaonic Egypt, the cradle of human civilization – and modern sub-Saharan African societies. This intellectual lineage, often deliberately obscured by colonial narratives, is a testament to Africa’s enduring genius.
Following Diop’s irrefutable logic, the present paper seeks to evaluate the linguistic unity of Bantu languages not merely as a typological family but as irrefutable civilizational evidence – echoes of a shared migratory, cultural, and epistemic trajectory across the African continent. More critically, this examination serves as an urgent call to action for the comprehensive internalization and formal institutionalization of African languages. For too long, the linguistic landscape of Africa has been dominated by the tongues of former colonizers, a lingering vestige of mental enslavement that actively impedes our collective progress. This persistent marginalization compels us to confront a critical paradox: If these languages are, as Diop demonstrates, the very repositories of our civilizational memory and the blueprint of African thought, why do we continue to relegate them to the periphery of formal systems, from education to governance?
Indeed, given the irrefutable evidence of their civilizational depth, shared heritage, and inherent capacity for intellectual sophistication, the profound question must be posed to the global community and to African leadership alike: Why, then, have we collectively failed to fully institutionalize Bantu languages as the foundational pillars of education, governance, and innovation across the continent?
The reclamation and active promotion of our indigenous languages are not merely academic exercises; they are acts of profound decolonization, essential for nurturing an authentic African consciousness, fostering self-reliance, and building a truly unified and prosperous continent. Our languages are the living repositories of our ancestors’ wisdom, philosophies, and scientific knowledge. To neglect them is to sever our connection to this invaluable heritage. Therefore, this article passionately advocates for policies and practices that prioritize the teaching, research, and everyday use of African languages, from the classroom to the highest echelons of governance. The failure to fully institutionalize them represents not just a missed opportunity, but a continued perpetuation of intellectual dependency. Only through such deliberate internalization and institutionalization can we truly unlock the full potential of our continent and fulfill Diop’s vision of a culturally unified and intellectually sovereign Africa.
The Bantu Expansion as Civilizational Diffusion: A Movement of Minds and Cultures
The Bantu Expansion, a monumental historical phenomenon beginning circa 2000 BCE, is often superficially portrayed in neutral archaeological terms – a mere demographic shift. Yet, Diop, with his unparalleled insight, reminds us that this migratory process was far more than a simple movement of peoples; it was a profound civilizational diffusion of unparalleled scope. It involved the systematic dissemination of advanced agricultural techniques, sophisticated metallurgy, robust socio – political institutions, and critically – a proto – Bantu linguistic matrix that meticulously encoded the cultural logic, philosophical worldview, and scientific understanding of its speakers.
This vibrant linguistic and cultural matrix has persisted with astonishing tenacity across vast and varied geographical regions, from the dense equatorial rainforests to the arid expanse of the Kalahari, and from the majestic Great Lakes to the sun – drenched coastal plains of Mozambique. The remarkable survival of its linguistic core across such immense stretches of space and time stands as an irrefutable scientific affirmation of African historical unity. It is a living testament to the shared intellectual heritage that binds diverse African communities, a heritage that colonial borders and imposed languages have failed to extinguish. This expansion was not just about migration; it was about the spread of a coherent, advanced civilization, whose linguistic footprint remains indelible across the continent.
Lexical Continuity as Linguistic Paleontology: Unearthing Shared Ancestry
The striking lexical similarities observed in basic vocabulary across the myriad Bantu languages (see Table 1) are illustrative of what Diop brilliantly termed linguistic paleontology – the meticulous use of language to reconstruct the distant, shared cultural past of African peoples. These aren’t mere coincidences; they are profound echoes of a common origin, a shared ancestral tongue that carried the seeds of a unified civilization.
| English | Swahili | Zulu | Shona | Kikuyu | Chichewa | Oshiwambo | Otjiherero |
| One | Moja | Kube | Rimwe | Imwe | Mmodzi | Imwe | Imwe |
| Two | Mbili | Kubili | Piri | Igiri | Awiri | Mbali | Mbari |
| Mother | Mama/Nyoko | Umama | Amai | Nyina | Amayi | Meme/Nyoko/Ina | Meme/Nyoko/Ina |
| Water | Maji | Amanzi | Mvura | Maithe | Madzi | Omeya/Omvula | Omeya/Ombura |
| Fire | Moto | Umlilo | Moto | Mwaki | Moto | Omulilo | Omuriro |
These profound parallels are not accidental, especially the word Nyoko in the Bantu languages across East, Central and Southern Africa which share deep linguistic roots from Kiswahili, Kikongo, Kinyarwanda to Kirundi, Shona, Ndebele, Zulu, Oshiwambo and Otjiherero, etc, reveal striking connections in counting, wording, pronunciation and structure. These linguistic ties are not just coincidence, they are evidence of shared traditions, cultural continuity, and a history of unity that stretches across generation. As such, African cultures have more that binds them together than separates them and these connections in language reflect a deeper truth, the wisdom of the elders, passed down through words and continues to shape our identity today.
Indeed, the above profound parallels are not accidental; they unequivocally suggest a deep ethno-linguistic kinship, rooted in a common cultural prototype that survived successive adaptations and migrations. The ubiquitous presence of words like “mama” or “amai” for mother, and “moto” / Omulilo for fire across multiple languages, including the Namibian Bantu languages like Oshiwambo and Otjiherero, represents the enduring persistence of cultural constants that transcend artificial tribal and colonial boundaries. This lexical continuity is a powerful reminder that beneath the superficial differences, a profound unity underpins the African linguistic landscape, a unity that demands recognition and revitalization through the internalization of these very languages.
The Bantu People Totems/Clans
Reading the Pre-colonial history of Owambo kingdoms from 1600 – 1920 by Nela Frieda Williams, (Pre-Colonial Communities of Southwestern Africa/Namibia), talking about the ethnic- linguistic origin of Ovawambo communities as well as those of Ovaherero, the Kavangos and other communities in modern Namibia, especially their totems, customs and languages, one realizes that these communities are descendants of a common ancestor. If we can make reference to E’nziem, “Clan history and ethnical history”…. He pointed out that the linguistic communities which had hitherto been homogenous where the clan was concerned, now included representatives from other clans, thus becoming inter-clans (Nzim, Ndaywel (1980) clan history and ethnical history, U N E S C O, v o l 7, no. 22, p. 66). Brothers of the same clan were dispersed due to various reasons and became members of other communities. Heterogeneous but using a common language.
The Ovawambo/Kwangari/Mbundja and Nyanyeka-Nkumbi Clans
| TOTEM | OVAWAMBO | KWANGARI/MBUNDJA | NYANYEKA-NKUMBI |
| Hyena | Ekwanekamba Ekwashiiteko Ekwanamakunde Ekwaniilwa Ekwiiga Ekwandjata | Vakwasipika | Ovakwangumbe |
| Snake | Ekuusinda Ekwaanyoka Ekwamuhanga Ekwashitha | – | Ovakwanyoka |
| Locust | Ekwambahu | Vakwambahu | Ovakwaneyuva |
| Lion | Ekwananime | Vakwanyime | Ovakwanyime |
| Dog | Ekwanambwa | – | Ovakwanambwa |
| Cattle | Ekwanangombe Ekwananghali | Vakwanangombe | Ovakwanangombe |
| Zebra | Ekwaluvala Etundu | – | Ovakwaluvala |
| Elephant | Ekwandjamba Ekwathika Ekwandhila Ekwatembu Ekwanaamba Ekwamanduvi Ekwamwiila Ekwamandjila Ekwamalanga | Vakwanzovu | Ovakwandyamba |
| Crocodile | Ekwangandu | Vakwangandu | Ovakwangandu |
| Buffalo | Ekwanyati | Vakwanyati | – |
| Fish-hawk | Ekwalukuwo | Vakwazandi | Ovakwalukuwo |
| Sorghum | Ekwahepo | – | Ovakwahepo |
| Corn | Ekwaniilya Ekwanambumba Ekwamwiidhi Ekwaneidi | – | Ovakwambumba Ovakwefinde |
| Wood Carvers | Ekwahongo | – | – |
| Sheep | Ekwananzi | – | – |
| Dwarf mongoose | Ekwankala Ekwanafudhi Ekuuta | – | – |
Indeed, tribal divisions based on race were not known in Africa during the pre-colonial period, rather, the division that existed among these people was based on clan organisation and their blood relations were defined on the basis of clan or totem (Amunyela, Amutshila, ELC. 344;). To this day, many people in Africa are called and known by their clans’ lineage honorific names, used as a respectful and proper way to address elders. For this reason, totems should act as a shield against tribalism because people from another tribe may belong to your clan. For instance, the Bantu people use totems as cultural markers to identify a person and to show their origin. My argument is that we are brothers and sisters and there shouldn’t be any room for xenophobia and tribalism. Unity has always been the main theme of most of our leaders, such as Kaptain Hendrik Witbooi, Chief Maharero and others.
Our superficial creative intelligentsia does not understand the cultural history and where it fits in that scheme. Our intelligentsia is neither equipped nor willing to contribute cultural leadership. They are most adept when it comes to sentimentalizing in public about their preoccupation with the “comrades” but somewhere deep in their consciousness is the same attitude borrowed elsewhere, that our dances and our music do not edify but merely entertain, forgetting that “the cultural arts are the mirror of the spiritual condition of the nation.” Unless our creative intellectuals as a stratum can evolve creative policies that will govern cultural programmes and self-sustained and administered research institutions, we cannot achieve cultural democracy, as Harold Cruse put it.
Pan-Africanism should instil in our youth a culture of collective pride and individual worth as a psychological lift as we are taught by Marcus Garvey. We should expose and denounce the inconsistencies in the world politics. According to W.E.B. Du Bois, Pan-Africanism should resolve, among other things, to: – Preserve its past history, write its present account erasing from literature the lies and distortions about the African people; – Seek to save the great cultural past of the African tribes not by inner division but by outer cultural and economic expansion towards the outmost bounds of the great African people; – Teach mankind what non-violence and courtesy, literature, art, music and dancing can do for this greedy, selfish and war-stricken world.
To be a Pan-Africanist is more than mere window-dressing, it is more than just putting on African attires. Pan Africanism is a conviction of being first an African rather than a tribalist, a humanist rather than a racist, believing in African values and traditions. Let’s revive Aime Cesaire, Leopold Senghor, Fanon, Du Bois, Garvey, Kenyatta, Nkrumah, Nyerere, Neto, Cabral, Lumumba, Biko, Pad More and many others. Their wisdom should guide us as Pan-Africanists. Let’s follow in the footsteps of Witbooi, Maharero, Marengo, Nehale, Mandume, Iipumbu and Nujoma.
Conclusion: Language as Scientific Proof of African Unity and a Path to Renaissance
By diligently preserving, rigorously studying, and, most importantly, actively internalizing Bantu languages within a comprehensive comparative framework, African scholars and indeed all Africans, reclaim not only their authentic voices but their rightful, preeminent place in world civilization. Language, for Diop, was both a potent weapon of decolonization – a means to dismantle the intellectual chains of foreign imposition – and a vibrant medium for continental renaissance – a pathway to rekindle the flame of African genius. In that indomitable spirit, the Bantu linguistic family stands as an eternal testament to the undeniable fact that Africa’s unity is a historical and scientific reality, patiently awaiting its full political and cultural realization.
The time for the complete internalization and decisive institutionalization of our languages is now; it is the cornerstone of our liberation and our future. The question is no longer if we should, but why we have not yet fully embraced this imperative, and what collective will is required to overcome the lingering colonial inertia that denies Africa its full linguistic and intellectual sovereignty. Disclaimer: The opinions expressed here do not necessarily reflect those of our employers and this newspaper but solely our personal views as citizens and Pan-Africanists.
References
Diop, C. A. (1978). The Cultural Unity of Black Africa. Chicago: Third World Press.
Diop, C. A. (1981). Civilization or Barbarism: An Authentic Anthropology. Brooklyn, NY: Lawrence Hill Books.
Nurse, D., & Philippson, G. (Eds.). (2003). The Bantu Languages. London: Routledge.
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P.T. Shipale. (4 of July 2014), New Era Newspaper, “the Hamite Hypothesis’ Role in the Rwandan Genocide”.
Pettinen (1926/1927), pp. 77-78; Himanen, p. 1; Kaukungwa Sem, Mic. No. 49 (ELC. 344)
Amweelo, Mic. No. 6 (ibid.); Lebzelter, p. 192; Estermann (1979), pp. 121 -133; Gibson, et al., p. 62
Nela Frieda Williams, (Pre-Colonial Communities of Southwestern Africa/Namibia)
(Nzim, Ndaywel (1980) clan history and ethnical history, U N E S C O, v o l 7, no. 22, p. 66).
