Every September 12, we like to celebrate the life of Amilcar Cabral, the father of Cape Verdean and Guinea Bissau’s independence. As you all know, Cabral fought for the independence of his land, of his people, from the imperial Portuguese domination. He also talked a lot about understanding the link between national liberation and culture. The extract below is part of a speech originally delivered on February 20, 1970, as part of the Eduardo Mondlane Memorial Lecture Series at Syracuse University, Syracuse, New York, under the auspices of The Program of Eastern African Studies. It was translated from the French by Maureen Webster. Enjoy!

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A people who free themselves from foreign domination will be free culturally only if, without complexes and without underestimating the importance of positive accretions from the oppressor and other cultures, they return to the upward paths of their own culture, which is nourished by the living reality of its environment, and which negates both harmful influences and any kind of subjection to foreign culture. Thus, it may be seen that if imperialist domination has the vital need to practice cultural oppression, national liberation is necessarily an act of culture.

On the basis of what has just been said, we may consider the national liberation movement as the organized political expression of the culture of the people who are undertaking the struggle. For this reason, those who lead the movement must have a clear idea of the value of the culture in the framework of the struggle and must have a thorough knowledge of the people’s culture, whatever may be their level of economic development.

… The experience of colonial domination shows that, in the effort to perpetuate exploitation, the colonizers not only creates a system to repress the cultural life of the colonized people; he also provokes and develops the cultural alienation of a part of the population, either by so-called assimilation of indigenous people, or by creating a social gap between the indigenous elites and the popular masses. As a result of this process of dividing or of deepening the divisions in the society, it happens that a considerable part of the population, notably the urban or peasant petite bourgeoisie, assimilates the colonizer’s mentality, considers itself culturally superior to its own people and ignores or looks down upon their cultural values. This situation, characteristic of the majority of colonized intellectuals, is consolidated by increases in the social privileges of the assimilated or alienated group with direct implications for the behaviour of individuals in this group in relation to the liberation movement. A reconversion of minds–of mental set–is thus indispensable to the true integration of people into the liberation movement. Such reconversion–re-Africanization, in our case–may take place before the struggle, but it is completed only during the course of the struggle, through daily contact with the popular masses in the communion of sacrifice required by the struggle.