Policy implications in the sociology of knowledge
The implications in the sociology of knowledge from this work requires sociologists to have the
ability to question the structure and go beyond what can be observed so as to create the accurate
understanding of how the world is understood as produced by the people of the upper class. It
will help to unmask the issues, weaknesses and mistakes through which will be the leading path
toward revolution.
How knowledge is produced, social life itself arises out of nature and man himself is the part of
nature when a man interacts with nature to generate knowledge or ideas of how oneself can fit in
such an environment that can help oneself to survive. The real aim of colonialists was to control
the people’s wealth, what they produced, how they produced it and how it was distributed, to
control in other words the entire realm of the language of real life. Colonialism imposed its
control of the social production of wealth through military conquest and subsequent political
dictatorship. But its most important area of focus of domination was the mental universe of the
colonized through culture, of how people perceived themselves and their relationship to the
world. This involved two processes: destruction or undervaluing of people’s culture and
domination of the people’s language in what termed colonizers language as domination of the
mental universe of the colonized.
How knowledge is disseminated; any language has a dual character it is both means of
communication and carries culture, language as culture it has three aspects culture is the product
of history, culture is the product and reflection of human being communication with another to
create wealth and control, it reflects the actual image of the world of nature and nurture. Culture
transmits those images of the world through spoken and written language that is through a
specific language. The language of African formal education was foreign, and books also
peoples conceptualization was foreign and such language became schooling language and at
home. This resulted in the disassociation of Africans from their own nature and social
environment, which Marx called alienation that became reinforced in the teaching of history,
geography and music. That meant to make Africans stand or distance themselves from what
reality is and imposed a new understanding in their internal and external relations.
How knowledge is consumed
Since the new language as a means of communication was a product of colonialists and
reflecting the real language of life, it could never as spoken or written properly reflect the real
life of a certain community. First, what Marx called the language of real life, this is the relations
people enter into with one another in the labour process, the links they necessarily establish
among themselves in the act of a people, a community of human beings, producing wealth or
means of life. A human community really starts its historical being as a community of
co-operation in production through the division of labour. The school and church hall produced
plays in English of a colonial government establishment, projected as a future multi-racial
cultural centre.. The colonial regime also encouraged radio drama with the African as a clown. If
the African could be made to laugh at his own stupidity and simplicity he might forget this
business of Mau Mau, Freedom, and all that.
