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This study analyses toponymic inscription, the exercise of street/place naming, as a tool for articulating power in Anglophone and Francophone Africa. The focus is on Dakar, Senegal and Nairobi, Kenya, which were respectively indispensable for the colonial projects of France and Britain in Africa. Dakar was for France’s West African Federation what Nairobi was for Britain’s colonial East Africa. It is shown that toponymic inscription was used with equal zeal by French and British colonial authorities to express power in built space. Thus, both authorities used the occasion to christen streets and places as an opportunity to project Western power in Africa. With the demise of colonialism, indigenous authorities in Kenya inherited the Western vocabulary of spatiality but speedily moved to supplant Eurocentric with Afrocentric street/place-names. In contrast, post-colonial authorities in Senegal remain wedded to the colonial tradition of drawing most important street- and place-names from the Eurocentric cultural lexicon. Consequently, although the vocabulary of spatiality in Nairobi projects African nationalism and power, that of Dakar continues to express mainly Western power.

British colonial authorities adhered to a philosophy of racial segregation while their French counterparts subscribed to one that segregates along socioeconomic and cultural lines. This article interrogates the rationale for these two colonial philosophies and addresses the following questions: How were these philosophies given physical expression in colonial urban space? Why did the two seemingly opposing philosophies produce identical racially segregated urban space? It is argued that although the two colonial powers had different racial philosophies, they shared common cultural, psychological, political, social, and ideological objectives that were best accomplished through racially segregated space.

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