Mia McMorris | Threads that bind: manifestations of sovereignty or colonial belonging?

What forms of real decolonisation have we witnessed over the last decade? Decolonisation is one of the most significant pillars of the reparation movement, considering the weight placed on internal repair beyond the colonial project. In this second UN International Decade for People of African descent (2025–2034) there is a call ‘to end systemic racism and the legacies of colonialism and enslavement’. We must, therefore, target the threads of colonial legacy that are still tightly woven into the fibre of our society, threads that people mistakenly believe hold a culture or nation together.

Dispelling the belief systems that promote the retention of colonial standards of beauty, language, social organisation, governance and culture, is enormous, but the symbols, too, need urgent attention. In the last 10 years, there has been limited action by states to enact the decade’s mandate. In this second decade with reparatory justice, equality and human rights as emphases, we must consider what state actions are possible, and indeed necessary.

The African Union, which explicitly joined hands with the CARICOM region on matters of reparation in 2024, has been preceded by several African territories which have been steadily pursuing decolonial action across the continent. In August 2024, Burkina Faso made a significant step when the government removed French as the national language and elevated indigenous languages, primarily Moore, Bissa, Dyula, and Peul, severing symbolic ties to a colonial history. French was used as the language of instruction and business, but not in the home or society at large, a similar phenomenon in the Caribbean region.

This is not Burkina Faso’s first rodeo with symbolic decolonisation. The country’s leadership has removed French colonial names from streets and renamed them to honour African leaders, as well as replaced the dress of the judiciary with robes made from indigenous fabrics such as the Faso Dan Fani (the woven cloth of the homeland). Burkina Faso’s movements are not isolated, as similar actions are being taken in Mali, Niger, and in Rwanda where over 1000 colonial laws have been repealed in the last five years.

In Kenya, Mutahi Kagwe, cabinet secretary for agriculture and livestock development, announced in January that ‘no GMO, no vaccine, no fertilizer, or pesticide will be used in Kenya if it is not used in its country of origin. We will not be used by anyone; we are not guinea pigs.’ This must also guide the region on its path to decolonisation, because the stark reality is that colonial legacies that remain in society perpetuate the paternalistic behaviours of European and so-called ‘First World’ nations in the Caribbean region.

DECOLONISATION

The Centre for Reparation Research has time and time again called on this region to look at decolonisation at all levels. Executing symbolic decolonisation means the removal of colonial honours such as the Musgrave Awards in Jamaica, to properly acknowledge and recognise the indigenous languages spoken, and revising the words we use to recognise our own history. The reality that vestiges of colonialism still hold positions of prestige in society is curious, as well as the ways in which anti-reparationists work to reframe the colonial underpinnings of select legacies to retain them. Last year, an article published in this newspaper lauded the Musgrave Awards as the oldest in the region. Certainly, the historic basis of the award is impressive. However, could the name not be changed to honour and recognise a freedom fighter, advocate or leader who did not perpetuate the system of colonialism?

Further, as we discuss the importance of symbolism, we return to the example of decolonial action from Burkina Faso regarding their judiciary garb. In the region, the judiciary has been making symbolic decolonial changes by including indigenous fabrics and flags. In the CARICOM region, Jamaica, The Bahamas and Barbados, have shed the red gowns and blonde wigs of the past to embrace the national colours. Also, in the regional community of The University of the West Indies, there has also been a change with robes worn by graduates now representing the region with lighter fabrics and colours. The symbolism of the robes in the judiciary arm of government must provide a positive influence for further action on structural decolonisation within government.

The colonial constitutions that remain in the region are extremely problematic. Many are archaic and ill-representative of the people for whom they are intended to serve and protect. Further, the information about constitutional reform, government structure and the change process are not common knowledge around the populace. This lack of knowledge shows the need for education and the introduction of supporting symbolic decolonial infrastructure such as museums and education campaigns.

In Jamaica, the formal process to reform and create a ‘new and modern’ constitution has advanced significantly since 2023 when the Constitutional Reform Committee was established. In the early stages of their work, the committee interviewed citizens about the structure of the government. The startling reality that many Jamaicans did not fully understand their current governmental structure or system is telling. With the tabling of the bill to remove the constitutional monarchy in December 2024, the country needs to also implement an accessible parallel process which informs the public on what this road to republic will mean.

The fabric of our movement is one that needs not only structural decolonisation but symbolic decolonial action. The examples in our region, such as the decision regarding the major honour of knighthood in Barbados, has taken a shift. While previously honoured recipients may keep their title of Sir, the colonial practice ended with the country’s departure from the commonwealth. Further, the Republic of Trinidad and Tobago has also advanced the decolonial agenda with the change of national emblem. These symbolic actions complement the structural changes that would be representative of a Caribbean republic.

The time for all forms of decolonial action is now. When severing ties to the monarchy and grappling with lingering strands of colonial influence in pursuit of republic, states must consider what they are holding on to, the ties that bind, and if they truly serve the citizens at large.

Mia McMorris, is junior research fellow at Centre for Reparation Research. Send feedback to reparation.research@uwimona.edu.jm