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本文是一篇英语文学论文，笔者认为恩古吉的自传书写在后殖民语境之下具有重要意义。有利于解构白人殖民者书写的刻板和歪曲的历史，让肯尼亚人民重新了解自己国家和族群历史的本来面貌，对形成共同的身份认同，提高肯尼亚人民的国家和族群凝聚力具有重要意义。

Chapter One history of Personal Education: Construction of Individual Identity

1.1 The Writing of Personal History

The three autobiographies are based on “I”, who struggled to complete primary, secondary and tertiary education in the midst of the war, to show personal growth and education, and this gruelling personal history of schooling is a metaphor for the complex and tumultuous history of education in colonized Kenya. Ngugi uses the dual narrative voices of childhood and adulthood to tell the story of his arduous schooling, creating an interaction between “the writing subject and the historical subject” (Yang, 2009:167). The difficult history of schooling told in the dual narrative voices of childhood and adulthood actually reflects Ngugi’s reflection on his personal educational experience and Kenyan education and the relationship between the two. Ngugi tries to face up to the dilemma of individual identity that he faced in the process of education, and hopes that in writing his personal history, he can also make a breakthrough and reconstruct his own individual identity. 

1.1.1 Personal History of Arduous Education

Ngugi’s personal history of schooling is an arduous one, with “I” experiencing many transfers and even having to discontinue his studies a few times due to political or economic problems. Behind Ngugi’s arduous schooling history is a reflection of the turmoil of education in colonized Kenya. Education was the means by which the colonizers ruled Kenya and the way in which the Kenyan people resisted colonial rule. This made education in Kenya a battleground for the struggle of many forces. Ngugi, who was on this battlefield, had a much more difficult journey through school. 

1.2 Individual Identity Dilemma of “I” in Personal Educational History

There is a close link between education and the construction of identity, which is underpinned by the cultural attributes of education. Education is not only about the transmission of knowledge, but also about the cultural issues behind that knowledge. Education is not only a special kind of culture, but also a means of transmitting, deepening and enhancing culture. The choice of language and culture is about “people’s definition of itself in relation to its natural and social environment, indeed in relation to the entire universe” (Thiong’o, 2007: 109). That is, the perception of the individual identity of the self. Colonial Kenya was characterized by educational incoherence at home, in the community and at school. Kenya at the time was subjected to violent colonial rule by the British and this violent colonial rule was further perpetuated in Kenyan education. “The physical violence of the battlefield was followed by the psychological violence of Kenyans in the classroom” (Thiong’o, 2007: 113). At school, Ngugi is taught about white culture. At home and in the community, “I” received an indigenous African education in African languages, stories, songs and proverbs. “This resulted in the disassociation of the sensibility of that child from his natural and social environment, what we might call colonial-alienation” (Thiong’o, 1987: 17).

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