An Analytical Reading of Afterlives by
Abdulrazak Gurnah: Colonization of the
Mind, Resistance, and Perpetuation of Hegemony
Lamiae
Zeriouh
PhD Research Scholar
Faculty of Arts and Humanities
Sidi Mohamed Ben Abdellah University
Dhar Al-Mehraz, FES, Morocco
Abstract: This essay critically examines Abdulrazak
Gurnah’s Afterlives, which
extends his ongoing exploration of displacement, migration, and the
long-lasting impact of colonialism on natives’ lives. Since the novel’s release
in 2020, there has been a lack of a comprehensive analytical reading, and
this essay seeks to address that gap by offering an in-depth reading of the
narrative with a focus on the colonization of the mind, resistance, and
the perpetuation of hegemony. By focusing on the latter in addition to the
historical trauma of the whole community, this essay dissects the characters’
journeys, Gurnah’s narrative techniques, and the broader socio-political issues
embedded in the text. In doing so, this essay provides a detailed examination
of Afterlives, thus,
contributing significant insights to the growing scholarly discourse on
Gurnah’s work. Furthermore, the essay accentuates the continued relevance of
Gurnah’s writing in the context of contemporary global issues such as
migration, identity formation, and postcolonial memory.
Keywords: Afterlives, Colonization, Resistance,
Hegemony
Introduction
This essay seeks to provide a detailed
reading of Afterlives, with a particular focus on the socio-political issue it
sheds light on. Abdulrazak Gurnah’s Afterlives is a historical novel that
delves deep into the hidden and often untold stories of colonial East Africa
during the early 20th century. The novel explores themes of war, displacement,
loss, cultural identity, and the long-lasting trauma of colonialism. It focuses
on the intertwined fates of several personas—each marked by their personal
histories and memories of loss and survival. Set against the backdrop of the
German colonial empire and the aftermath of World War I, Gurnah sheds light on
the lives constructed and destructed by the brutality of German
colonial settlers.
Narrative Structure, Style, Themes & Historical Context
Line of narration
One of Gurnah’s most distinctive traits in
Afterlives is his nuanced narrative style. The novel shifts perspectives
between multiple characters, giving readers a comprehensive view of how
colonialism’s legacy affects different individuals across generations. By
encoding memory into artistic forms like story structures, symbolism, and
metaphor, literature may eloquently depict both the communal and individual
memory's contents, workings, distortions, fragility, and resilience (Astrid 3).
Gurnah masterfully intertwines personal stories with historical events,
creating a layered exploration of East Africa’s colonial past and memory.
At the heart of Afterlives is Ilyas, a young
boy stolen from his family by German colonists, only to later return as a
soldier in the German Schutztruppe. This conflict of identity—between loyalty
to colonial masters and to one's homeland—becomes a key theme in the book.
Gurnah explores this tension with empathy, illustrating how colonialism
fractures the self, leaving behind a generation of people lost between worlds.
The novel also follows Afiya, an orphaned girl taken in by Ilyas, who navigates
a world of fear and oppression yet finds moments of kindness and resistance. As
Afiya grows, she symbolizes both resilience and the unrelenting force of
survival amidst dehumanizing conditions. Through her, Gurnah subtly touches on
the theme of womanhood under colonial rule, where women bear both societal and
personal burdens. The third major figure, Hamza, another product of colonial
conscription, returns from war disillusioned but seeking a new life. His
character serves as a lens into the psychological effects of war on the
colonized, further emphasizing the afterlives of colonial violence that persist
long after the battles are over.
Style
Gurnah’s writing is deliberate, marked by a
careful, almost understated prose that allows the weight of the story to sink
in. His language reflects the quiet yet devastating lives of his characters.
The simplicity of his descriptions belies the complexity of the emotions and
historical realities he conveys. The restrained tone Gurnah employs emphasizes
the sense of endurance within his characters—people who have learned to
suppress emotion to survive. This sparing use of language also allows Gurnah to
create moments of emotional resonance that feel deeply earned. When Ilyas or
Afiya speak of their traumas, the impact is magnified because Gurnah has built
up their internal struggles so subtly. His ability to convey these emotions
with such control is one of his greatest strengths as a writer. Moreover,
Gurnah infuses the novel with East African cultural references, Swahili
phrases, and the German language, making the narrative feel rooted in the
region's complex history. This multilingual and multi-cultural approach
enriches the reading experience, giving the reader insight into the diverse
world Gurnah portrays.
Colonial Trauma and Identity
One of the most striking elements of
Afterlives is Gurnah’s portrayal of colonial trauma. The characters are
constantly haunted by their pasts, and their lives are irrevocably altered by
the violent force of colonialism. The title itself—Afterlives—suggests that
colonialism’s impact lingers long after the physical presence of the colonizers
has dissipated. The novel illustrates how generations continue to live with the
consequences of that trauma, making it a multi-generational story of survival.
This trauma is not only psychological but also cultural. Gurnah portrays the
systematic erasure of cultural identity through colonial rule, showing how
language, customs, and traditions are stripped away. Ilyas, in particular,
represents this cultural loss, having been alienated from his roots during his
time with the Germans. His struggle to reintegrate into his homeland echoes the
larger theme of identity displacement that many colonized peoples face. This
theme of loss and recovery of identity is central to the novel, and Gurnah
explores it with profound sensitivity.
Historical Context
Afterlives serves as a powerful commentary on the
often-overlooked German colonial presence in East Africa. While British and
French colonialism have received widespread historical attention, Gurnah shines
a light on the violence of German rule, particularly during the Maji Maji
Rebellion and its aftermath. The novel forces readers to confront the brutal
realities of colonial warfare, including forced conscription, labor
exploitation, and the decimation of local populations. By centering his story
on this lesser-known aspect of colonial history, Gurnah broadens the scope of
postcolonial literature, urging readers to reexamine historical narratives that
have been overshadowed. His portrayal of the German occupation’s brutality
challenges romanticized notions of imperialism, showing that colonialism’s
violence was not confined to any one empire.
The Colonization of the Mind in Afterlives
Institutionalization
Abdulrazak Gurnah masterfully addresses the
concept of linguistic imperialism and the colonization of the mind, particularly
through the German colonial institution “The colonial administration was
strengthening its hold over the land, growing in numbers and in reach” (Gurnah
12). The novel does not just depict the physical violence of colonialism but
also the more subtle and pervasive impact of institutional, cultural, and
linguistic domination. By focusing on how the German colonizers imposed their
language, culture, and ideologies on the colonized people of East Africa,
Gurnah illuminates the mechanisms through which colonial power continues to
exert itself long after the physical occupation has ended.“Local people sent
their children to the mission school and worked on the German farms. If there
was any trouble it was the work of bad people who like to make an uproar.” (Gurnah18)
Linguistic imperialism is a crucial theme in
postcolonial literature. It extends beyond mere language imposition and into
the broader sphere of cultural hegemony (Phillipson 5). As stated, this form of
oppression involves the imposition of a dominant language (in this case,
German) at the expense of indigenous languages, leading to the marginalization
of local cultures and the colonization of the mind. Thus, Gurnah offers a
profound exploration of how language becomes a tool of control, assimilation,
and identity erasure within the context of German colonial rule in East Africa.
One of the most significant ways the German
colonizers exerted their power was through the control of language. Ilyas, the
central character, is a prime example of how linguistic domination shapes
individual identities. After being abducted and raised by German soldiers,
Ilyas grew up speaking their language and internalizing their values. This
linguistic acculturation makes him an outsider to his own people upon his
return “Go there for what?” (Gurnah 19). Ilyas embodies the colonial strategy
of linguistic and cultural assimilation. His fluency in German is not just a
marker of his education under the colonizers but a symbol of his alienation
from his own community and culture.
The novel demonstrates how, through language,
the colonized are forced to adopt the worldview of the colonizers. Ilyas, who
grew up under the influence of the German Schutztruppe, has been taught to see
the world through a colonial lens. His ability to communicate fluently in
German, but with difficulty in his own native language, reflects the
internalized power dynamics of colonization. Language becomes a means of
internalizing the authority of the colonizer and marginalizing his indigenous
identity “he faked it as best as he could, copying his every gesture and
muttering as if he was speaking sacred words” (Gurnah 21). The psychological
effect of this acculturation process reflects what Ngũgĩ wa Thiong'o calls the
‘decolonizing the mind’, where “the choice of language, and the use to which
language is put is central to a people’s definition of themselves in relation
to their natural and social environment” (4). Colonial powers hence not only
control the bodies of the colonized but also dominate their thoughts, culture,
and environment.
The critical aspect Afterlives tackles is the
role language plays in colonial domination, particularly in how it disrupts
cultural memory and communal identity. He writes, In the case of Ilyas, he
embodies a character who loses part of his cultural identity due to his
absorption into the German colonial system. His alienation from his native
language represents the broader erasure of indigenous culture that accompanies
the imposition of a foreign language. This linguistic imperialism severs the
colonized from their cultural roots and traditions, disrupting the transmission
of stories, knowledge, and cultural heritage across generations.
The German colonial institution
systematically indoctrinated East Africans by teaching them not only the German
language but also German values, history, and a Eurocentric worldview. This
education is designed to produce loyal colonial subjects. For instance, Ilyas,
who is absorbed into the German system, becomes indoctrinated with a sense of loyalty
to his colonial masters, leading to a deep internal conflict about where his
true allegiance lies “The Germans did not come here to make slaves, he said.
Then, I was allowed to attend church school, which was for converts” (Gurnah
33). Ilyas as a persona embodies the aftermath of erasing indigenous identities
and replacing them with colonial subjects.
The German colonial system’s use of education
as a means of oppression resonates with Fanon’s arguments, “Every colonized
people, in other words, every people in whose soul an inferiority complex has
been created by the death and burial of its local cultural originality finds itself
face-to-face with the language of the civilizingnation; that is, with the
culture of the mother country” (18). This indicates the psychological impact of
colonization and the role of education in creating a ‘colonial elite’ that
becomes alienated from its native culture. The language of the colonizer
becomes a way for the colonized to gain upward mobility but at the cost of their
cultural heritage. Ilyas as a character shows the detrimental effects of this
system on individuals, who, having been taught German and having served in the
Schutztruppe, find themselves trapped between two worlds: he is neither fully
accepted by the Germans nor by their own people. This liminal space is a direct
consequence of linguistic and cultural assimilation imposed by the colonizers.
It goes without saying that the process of
linguistic domination affects entire communities in Afterlives, not just
individuals. The German language becomes a symbol of power, and those who speak
it, like Ilyas and Hamza, are treated differently within East African society.
They are seen as intermediaries between the colonizers and the colonized, often
occupying ambiguous social positions. This reinforces the divide between the
colonizers and the native populations, further entrenching the colonial
hierarchy. The ability to speak German not only provides access to power but
also solidifies the notion that the indigenous language is inferior, thus
reinforcing colonial hegemony.
Resistance
Although Gurnah highlights the devastating
impact of linguistic imperialism, Afterlives also subtly touches on acts of
resistance against this oppression. Afiya’s character represents resilience
against the erasure of cultural identity. While Ilyas struggles with his
loyalty to the Germans and his cultural alienation, Afiya remains connected to
her roots despite the pressures of colonial assimilation. She embodies the
struggle of many colonized individuals who refuse to let go of their native
culture, even when surrounded by the dominance of the colonial system. Through
Afiya and the broader narrative, Gurnah illustrates how indigenous languages
and cultures survive despite the overwhelming pressure to assimilate into the
colonial order. Although the German colonial system seeks to erase these
identities, the persistence of characters like Afiya symbolizes the strength of
cultural resistance. This resistance to linguistic and cultural domination
echoes Ngũgĩ’s argument in Decolonising the Mind, where he advocates for the
revitalization of indigenous languages as a way of resisting colonial
oppression and reclaiming cultural identity.
Hegemony perpetuating…
Beyond language, Afterlives portrays how the
German colonial administration used institutions like the military and
education system to maintain hegemonic control over the colonized population.
The Schutztruppe, in particular, becomes a central mechanism of oppression in
the novel. Characters like Ilyas and Hamza, who are conscripted into the German
military, are forced to adopt the values and discipline of their colonial
masters. This military structure not only reinforces the physical domination of
the colonized but also serves as a tool for the psychological subjugation of
individuals, further solidifying colonial control. The German colonial
institution's attempts to assimilate individuals through military and
educational systems can be seen as part of the strategic hegemony. By transforming
natives like Ilyas and Hamza into loyal colonial subjects, the German
administration maintains control over the new generation of Ilyas the
junior/ Afiya’s son –settling down as an academician in Germany. This form of
perpetual acculturation, wherein colonized individuals are indoctrinated into
the colonial order, ensures an ongoing hegemony even in the absence or the
cease of direct force.
Conclusion
Abdulrazak Gurnah crafts a haunting,
multi-layered narrative about the enduring effects of colonialism on the
individual and collective psyche. Through his richly developed characters and
precise prose, Gurnah reveals the aftershocks of imperialism and war, offering
readers a compelling portrait of East Africa’s colonial legacy. The novel is a
testament to Gurnah’s mastery as a writer and his commitment to uncovering
histories that have been long overlooked.
Colonialism extends beyond the physical
occupation of the land to the occupation of minds through linguistic and
cultural domination. The imposition of the German language, education, and
military service in East Africa is emblematic of a larger system of control
that sought to erase indigenous identities and replace them with a colonial
worldview. Through characters like Ilyas, Hamza, and Afiya, Gurnah examines the
internal conflicts and external pressures created by this linguistic
imperialism, thereby illustrating the deep and lasting psychological scars it
leaves behind.
The novel serves as a reminder of the insidious
ways in which language can be used as a tool of oppression and control, and it
challenges readers to consider the enduring legacies of colonialism in shaping
individual and collective identities. By shedding light on these themes,
Afterlives continues the critical conversations initiated by scholars like
Ngũgĩ wa Thiong'o and Frantz Fanon about the need to resist cultural erasure
and reclaim Indigenous languages and identities.
Although Afterlives is set during the early
20th century, its critical narrative remains deeply relevant in today’s world.
The legacies of colonialism—identity crises, displacement, and cultural
trauma—continue to shape contemporary societies, particularly in post-colonial
nations. Gurnah’s exploration of these issues speaks to the ongoing
conversations around decolonization and historical reckoning. In a time when
global migration and the refugee crisis dominate headlines, Afterlives resonates with the stories of
those displaced by conflict and historical violence. The ability to straddle
multiple cultures gives Afterlives a unique voice in postcolonial literature
where Gurnah bridges the past and present, local and global, in a way that
feels both urgent and timeless.
References
Erll, Astrid. "Traumatic Pasts, Literary
Afterlives, and Ttranscultural Memory: New Directions of Literary and Media
Memory Studies." Journal of Aesthetics & Culture 3.1
(2011): 7186.
Fanon, Frantz. "Black Skin, White
Masks." Social Theory Re-wired. Routledge, 2023. 355-361.
Ng* ug* iwa Thiongʼo, et al. Decolonizing
the Mind: The Politics of Language in African Literature. J. Currey, 1986.
Phillipson, Robert. Linguistic
Imperialism. Oxford University Press, 1992.