THE question of colonisation is not a subject that can, by virtue of its frequent usage without definition of what it means and how it works,be swept under any blanket or shroud. It is too forceful and infectious to simplify and too self-destructive to ignore, because colonisation requires the complex mental reversion of all that constituted the historical memory and a complete conversion to a new Theory-of-Everything (ToE).

Like physics, it is a cultural, scientific, biological process that has its own ToE. And though like physics, it must recognise the differences that constitute its holistic cosmological differences that it strives to define in theoretical oneness. The same quest applies with colonisation to its subject human variations, upon recognising those expressions in science, art, language, and industry that have contributed and are combined in the ‘Human Collective’. However, the nature of colonisation is to absorb, digest, redefine and garb itself in all that is enhancing, and creating critical remains to demean in the construct of the complying colonial, which is, ‘the colonial’ the spawn of colonisation.

This is a junior reference of the discussion of colonialism because it does not end with a ‘Flag and a National Anthem.’ Henceforth, this is where the real challenge begins, for colonisation is not a particular human face; it is a cultural/economic process, an ingrained cultivated group of training modules designed for a particular variety of outcomes. Here is where the discussion begins, with an honest, exploration on colonisation.

Colonisation did not begin with the Columbus voyage; the trans-Atlantic slave trade; the savage European assault on Africa and Asia; the Roman march across a northern Europe trapped in a proverbial ‘Barbarian Age,’ etc. Colonisation is a human process that is simply motivated by ‘theft and slavery’ accompanied with a justification argument, most times religious or mythical to sustain the innate struggle between conscience and predatory onslaught. The technique applies the elimination of stronger leaders and the forced coercion of its weakest priesthoods and their servile cliques into new doctrines.

The knowledge of leaders across the African continent and the Mediterranean and most likely in other areas applied a form of colonisation that demanded tribute from Kingdoms that were allowed token self-management from selected new kings and chiefs, as the colloquial defines ‘Briga Bobbies’ grounded in retaining self-importance, obvious to a subconscious reality of self-inadequacies, adopted airs and bumptious excesses repress that. Functional colonialism must exert dominance over self-definition.

Thus, colonisation has its micro manifestations of cronies and ‘De Boss man’ thus, the first to be colonised are the callous opportunists, who, through lack of self-esteem, or just laziness or cultivated dependency, can be ego-activated into a micro colonised comfort zone. That the most difficult struggle faced by post-WWII was the impertinence of its colonial elite on one side and its new ‘Briga Bobbies’ on the other.

In a plural society such as ours, this concept of ‘Colonisation’ extends to sections whose colonisation is not current, it is more complex, for it reaches back to their old-world origins, while others were over a duration of hostile assimilation evolved with a new interpretation of self in defiance of the coloniser. This is the story of the Americas. Colonisation is like most complex conditions that confront the human consciousness.

In its historical context, those who reject its negativity were apt to seek coherence by becoming the once oppresso to be enveloped by this same negativity that offered propositions of divine and intellectual justifications when faced with the gauntlet of whether to interact on a higher ground. Standing before the choice to embrace the other, who may have fought beside them for a ‘higher ideal’ or condemn the same other, in exchange to feel the glory of the once coloniser. Such is the case study of North America and most of Latin America, who themselves became, but not all, eagerly consumed by the tentacles of ‘Colonisation’ after proclaiming to have chosen the higher ground to have cast the yoke of colonisation off.

Bringing a study of this subject to our students and parents will demonstrate a stronger sense of realisation towards the concept of what is, and how colonisation works, and we must examine that if we exchange ourselves and become the character on the stage, the Jester of the court, of whimsical temptations, ‘The Devil.’ We will surely find them a grand coloniser.

In conclusion, we have hardly begun to explore the national being, how does it work, what are its relevant conversations? Let us begin with a much-used but not quite explicit term, “Colonisation” that has several manifestations of the one process. Towards its collective fulfilment.