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African languages as key to African identity

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 AFRICAN LANGUAGES AS KEY TO AFRICAN IDENTITY

Mwenda Mukuthuria

Department of Literature, Languages and Linguistics, Egerton University

Abstract
It is a known fact that languages are key to any people’s identity. However, in as much
as this is a universal truth, African languages have not been given prominence in the
African setting to play this major role effectively. Immediately after African states
gained independence, there were signs of realizing the potential of African languages.
This was because the freedom fighters had African languages at heart. However, today,
foreign languages are at the center stage. They are exalted by African scholars and
institutions of higher learning at the expense of African languages which have been
ignored. The consequences are enormous, including the current underdevelopment of
some African languages and the extinction of others. Therefore, this paper is a modest
attempt to re-examine and recommend positive measures which could reduce the
negative identity of African languages in order to forge new impetus of elevating African
languages as a marker of African identity.
Introduction
African identity can be viewed as the sum total of all aspects of life that when put
together can be used to give Africa a uniqueness in the universe that is a composition of
very many races. The identity of any community can be inherited or the community can
evolve and reshape its identity. In this respect, among the human heritance of identity is
the language it speaks. While underscoring this fact, Mulokozi (2000:72) observes that
language is fundamental to people’s identity (cf. Nsibambi, 2000: vii). Therefore, in as
much as language can be determined by the environment, nevertheless it stands as a
beacon of identity, cutting across all classes of people and nationalities.

Africa is a continent of diversity, and in terms of language endowment it is estimated that

it has over 2000 languages. East Africa alone has got approximately 239 living
languages. 1 However, the traumatic experience with colonizers in the early 19th and 20th
centuries left big scars of demonization on African languages, a ghost which has
continued haunting Africans for many years after independence. Immediately the
colonizers left Africa, the apism culture invaded the continent. The pride that Africans
had of their local African languages was no more. Emphasis was put more on the
colonizers language, which were used for imparting literacy skill. Besides, these foreign
languages were seen as the sole link between administrators/colonizers in terms of
recruiting labour and later in the postcolonial African countries they were seen as ladder
to white color jobs and an avenue of acquiring the white man technology through
education. All these factors formed the impetus that led to the stagnation of most African
languages that is even witnessed today. Therefore, this paper is an attempt to address the
causes of this change. Among the issues to be interrogated are the reasons why African
languages are not given the prominence they deserve in the same way as they did during
the struggle for independence; the reason why their role as sources of identity is not taken
seriously, and, above all, what can be done to bring back the appreciation of our
languages in view of the fact that it is an anomaly for a people to downplay their
languages. All this is meant to take us through this debate at the end of which we have

1
See Global Advice Newsletter- http://intersolink.com/newslettrs/newsletter_archives.html or Languages
of Africa –http://www.ethnologue.com

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made recommendations on how to strengthen our African languages so as to reinforce
them as our source of identity. Finally, recommendations have been made with regard to
the role of African nations in developing their own languages, how institutions of higher
learning can be involved in that as well; and, above all, how the use of these languages as
languages of instruction in education and outside in the area of research could fortify
them for futurity.

Language as Key to a People’s Identity

As it has already been mentioned, languages are a human inheritance of identity.
Although languages are subsets of cultures, their common practice makes them to be
more overt than the cultures which breed them. Indeed, it is possible to lose other aspects
of culture and yet retain a language; however, the vice versa is not true. This is because
culture uses a language not only to reinvent itself for the purpose of dynamism but also to
sustain continuity for posterity. It is out of this that languages have been used to identify
communities, nations and even empires. The evidence to this dates back to the ancient
world. For example, the Greek empire was identified by the common use of the Greek
language, which was one time a lingua franca from Turkey to Portugal (Trudgill,
1974:58). Later when the empire changed hands and the Romans came to power, the
Latin language was imposed on the region. This same is the case all over the world. As
a result of colonialism in Africa, today we have Anglophone, Francophone, and
Lusophone Africa. These linguistic blocks came into existence because the colonizers
were not discriminative in enforcing their languages to Africans across the expansive
areas which were under their control. All this was motivated by a simple fact known to
them very well: that the power of the language unify and galvanize support, enslave, and
above all serve as a tool of exploitation of resources and socio-political networking.

When a language is used as a means to achieve development, consequently, its

importance in the society is tangible; therefore, the levels of development reached by a
given community can indirectly identify that linguistic group to the entire world. This
view is justified by Mohochi (2005) when he argues that that for Africa to maintain its
identity and attain meaningful development, African nations must use their languages. It

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should be remembered that levels of development reflects cultural advancement in all
facets of life. Hence, it should be borne in mind that contribution of the language to the
identity is not only its name and its use for the purpose of communication, but also its
indirect role of improving the sum total of their ways of life.

The development of a language to embrace the role of communication in any society

means enhancement of culture, a fact which can not be written off in history. This is the
view supported by Abdalla (1984) when he states that third world countries must see
development as being first of all based on the assertion of their cultural identity. This
means you do not have to do away with your cultural heritage and reinvent a new culture
based on another community culture. By so doing, the identity will be lost. Our attempts
to develop as a country or as a people need to be balanced as Mohochi (2005:3) points
out the need for the African communities maintaining their cultural heritages by striving
to develop without complete westernization. Basically, cultural identity affects peoples
values, tastes, skills and ideas (Mohochi, 2005:6). Loss of a language can lead to cultural
alienation, loss of creativity and consequently retardation in development. It is at this
point where Sapir – Whorf ideas of language affecting our world view becomes pertinent
in terms of development and identity. In Africa today, it is evident that under
exploitation of indigenous knowledge has lead to ignorance of Africans being solely
dependent on the technology from the west. This attitude is there to stay; more so, in this
era of globalization. Nevertheless, in the advent of the initiatives to develop the regional
blocks like the East African Federation, it is anticipated that sensitivity in conserving
cultural heritage like languages will be considered for identity. It is expected that
regional governments will spell policies to protect and develop these languages and, no
doubt, if this happens progress and development will be achieved.
The Origins of the Quest for African Identity
The self awakening and quest for African identity can arguably be traced back to the
early 19th century when crusaders of anti-slavery, in the course of their ‘philanthropic’
roles, started enlightening freed African slaves on their rights and the need to preserve
their identity. Of course, sincerity was lacking in this crusade of preserving African
identity because racial discrimination was propagated through non-interaction of races.

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Later, anti-imperialist pan Africanism took the mantle in earnest, inspired by Sylvester
Williams, Marcus Garvey, William E.B. Du Bois and other black Americans and
Caribbeans (Oloruntimehin, 1985). After the First World War, African nationalism
which liberated many African nations from European colonialism was motivated by the
anti-imperialist movement. Among other things, the African freedom fighters, the great
men and women of vision, had taken cognizance that language is a strong tool of
mobilization, particularly during the struggle for independence. This time, African
languages were respected regardless of the in diversity. The evidence to this was the fact
that these freedom fighters could use their African mother tongues to write all forms of
literature. This time, African mother tongues were seen as key to regaining African
identity, which had been eroded by colonizers. However, this spell did not last long.
Soon after independence, African languages were seen as a burden, uncultured and unfit
for the so called modern education. Therefore, the period after independence marked a
retreat and since then there has not been any effort to take an uphill task of developing
African languages. Instead, independent African governments have found solace in the
use of foreign languages in the system of education and even as national languages. This
is because the mother countries of these languages have always contributed generously to
sustain their languages. 2 When all this is done, the daunting task of developing the
African languages is shelved to avoid expenses, a state which has stunted most African
languages.

Similarly, African scholars, in conspiracy with the elites in the government, have
selfishly guarded the interests of the colonial masters since the advent of independence.
Their interests have been to have their children get the best education that there is in the
West using foreign languages. In this case, hostile attitudes of the elites has devalued the
African languages in the system of education as it has been observed by Fabunmi and
Salawu (2005). Therefore, even in cases where the key leaders have tried to turn around
the situation, as is the case in Tanzania, the going has not been easy. For example,

2
This scenario is not only a common feature in the development of African languages. Thairu (2003:37)
has generally observed that Africans and African leaders have tended to look at African problems from
outside when it comes to matters central to their survival. In this regard he has blamed African leaders
specifically for treating, for example, the HIV/Aids issue as basically a donor issue even though it is
endangering their geo-political interests.

5
Mwalimu Nyerere tried to develop Kiswahili to be used in all facets of life, especially
after the Arusha Declaration of 1967. However, his long struggle never rewarded him
with the legalization of the status of ‘official language’ that he had bestowed on
Kiswahili. The result is that, even today Tanzania is tagged by the dubious reputation of
using Kiswahili as an official language without a backing legislation. To make the matter
worse, this African language, which is growing in importance in the East African
Cooperation, is yet to be declared by Kenya and other members of the Cooperation as the
legal official language. It is only Uganda which has declared it as a second official
language through an act of parliament (Mukuthuria, 2006:163).

Independent Governments and African Languages

For any language to develop there is need for a systematic approach. This kind of
approach can only be provided in the National Language Policy of a given nation.
According to Gorman (1974:397), “Language policy. . . refers to decisions taken by
bodies with administrative and juridical responsibilities of such a nature that decisions
affected procedures and practice at the level of national organization in a country.” It is
sad to note that many African countries, including Kenya, lack a clearly defined language
policy to provide guidance on the development of all languages. Actually, as is the case
is in Kenya today, education policy has been used in most countries to interpret the
course of developing local African languages. Hence if education policy is grossly
ignored in some aspect, as the case is in Kenya with regard to language of instruction in
lower primary classes, then the consequences are disastrous. For example, in Kenya,
minority ethnic groups like the Ogiek have been forced to use bigger ethnic languages
like Kiswahili, Kikuyu or Kipsigis depending on their location in lower primary school.
This is because, being a minority group teaching materials have not been developed.
Bearing in mind that Ogiek is an endangered language because of the fact that it is used
by a minority group, of less than 5000 people (see Sang, 2002), this kind of act not only
contravenes UNESCO Article 4 of Cultural Diversity and Human Rights in the Universal
Declaration of Cultural Diversity but also it is a sure way of facing out the language in
question from the face of the earth. This is a predicament which is facing not only the
Ogiek language in Kenya but also Yaaku and others (see Heine and Mohlig, 1980). In

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this case it is puzzling and, for an observer, one is left to ask why a responsible
government should preside over the death of a language.

It is pitiable to note that African Governments have not initiated research nor have they
established foundations to research and preserve African languages. Most African
scholars interested in African languages rely on funding from bodies outside Africa to
carry out any research on African languages (UNESCO, 2004). In this case, one wonders
who is supposed to be spearheading this responsibility. In all, it has become typical of
African governments to consider development of African languages a non issue in as far
as they are concerned. Probably as of now, the only government which should be louded
with regard to developing African languages is South Africa, where all African languages
are being developed to the status of an official language. It is yet to be seen how other
African nations are going to respond after South Africa succeeds fully in this feat.

African Universities Contribution to the Underdevelopment of African Languages

Basically, national institutions are a reflection of the policies of their mother
governments. Therefore, in a situation where there is no national language policy in
place, institutions like universities, which are supposed to research and teach languages at
advanced levels may lack clear guidelines on how to develop languages in a given
country. This is the fate that has befallen most African universities. This scenario is
captured in a Kenya Times newspaper article (dated 10th July 2006) by Don Osbon
entitled “Universities Accused of Killing African Languages” which has the following to
say:
Obsession with foreign languages as well as inadequate reference materials on
African mother tongues has undermined the development of African languages.
The investment, use and promotion of African languages in tertiary institutions as
well as the universities has been overemphasized at the expense of Africa’s
diverse mother tongue…

This article has captured the reality of matters on the ground. For example, in Kenya and
Tanzania, the most popular African language which is instructed at the university level is
Kiswahili. Other languages are yet to be elevated to this state. It is only in Uganda
where over 10 local languages are instructed at university level in the Institute of

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Languages, Makerere University. However, it should be noted that the intention of
instructing these languages at university level has nothing to do with adopting them for
wider communication as is the case in South Africa. This leaves many African languages
in the East African region faced with extinction because nobody has even attempted to
research their sound inventory; they have no basic orthography or grammar in place for
reference. Therefore, a lot needs to be done by African universities to arrest this
situation, promote African languages and, above all, preserve them for the sake of
posterity and African identity.

Could African Languages Add Any Value to Africa if Developed?

The resounding truth is yes! African languages can be very effective in communication.
Currently, the foreign languages used by African countries in the media are not
understood by the masses, and this is a blow to development because of the
communication gap. Government policies may not efficiently reach the citizenry, and
diffusion of technology in all aspects of life may not be achieved with ease. Above all,
high levels of illiteracy may never be eradicated, and consequently, poverty and
underdevelopment will always live to be a tag of most African nations. Had African
countries developed African languages, the objective of achieving millennium goals,
which are giving many African countries nightmares, could not be the uphill task as it is
today.

The development of African languages can promote general literacy in Africa as a whole.
It is important to note that the culture of reading has not gained root in Africa because of
high levels of illiteracy. Had governments developed these languages, probably the
problem of reading materials could not be an issue. As of now, there is no publisher who
can venture to develop reading materials for languages that are not defined in any
language policy.

Although it has been argued from some quarters that developing African languages may
cultivate ethnic animosity (cf. Mazrui and Mazrui, 1985; Mazrui and Mazrui, 1998;
Mugambi (2004), this may not be true always. Indeed, the ability to tolerate and live

8
with diversity is the fundamental of the democracy that every African nation is preaching
today. This is a tenet which should be cultured alongside democracy because the fact that
we speak many languages is not a problem of our choice. This again calls for
development of African languages so that civic education can be enhanced for use as a
tool to vote out leaders who perpetuate parochialism in politics and therefore incite tribal
animosities.

In addition, the development of these languages means that a lot of African talents are
going to be tapped and thereby making Africa to stand unique always. It should be borne
in mind that some problems of poverty that African countries are facing today have their
roots in the inability to tap talent. Tapping of talent goes alongside with creating
employment and improving of the standards of living.

Above all, developing African languages means not only protecting the diversity of
African languages but also protecting of our diverse culture and biodiversity. Languages
are archives of culture, and once they are safeguarded, there is no way a given race can
fall short of identity.

Conclusion and Recommendations

From the foregoing discussion, it is clear that in as much as the clamor for African
identity seemingly appears to be riding on the crest of independent African states, there is
no conspicuous achievement that has been made in developing African languages,
although there is no doubt that languages are a key to a people’s identity. It is clear that
African languages were regarded highly by Africans in the post-independence days
because of the role that they played to galvanize Africans against their colonial masters.
After independence, it turned out to be a case of ‘crossing the river and cutting the
bridge.’ The tempo of valuing these African languages has not been sustained. This is
evidenced by lack of national language policies, in many African countries, a problem
which is bedeviling the function of African languages as a beacon of African identity.

9
It is the right of every human being to be identified with his language. Also, it is the right
of every human being to speak and to be listened in the language that he or she
understands best. The question of whether one is cultured in the style of Western
education or any other system of education should not be an issue. African nations
should strive to satisfy this quest by developing the African languages and giving them
prominence in key domains to enhance their citizenry participation in the development
through creativity and general dissemination of indigenous knowledge to the rest of the
world for the betterment of humanity.

There is no doubt that well defined policies with regard to African languages can make
people to appreciate their languages and motivate learners to find sense in learning their
own languages. Failure to recognize this will mean that the status quo will stand, and,
consequently African governments will have themselves to blame for this grave mistake.
Well articulated policies will also promote the status of African languages, hance making
the Africans to be proud of them. Furthermore as they stand now, their status is low and
they are demonized as the languages of the majority poor, uneducated and above all
languages which can not offer anything in socio-economic mobility (cf. Mohochi,
2005:13).

Consequently, we are recommending the following:

o That African nations should be at the forefront of developing African languages
for posterity; otherwise, they will be judged harshly by the generations to come
for being the cause of the extinction of Africa’s heritage of diverse languages.
This should be taken with a lot of seriousness, more so in this age of advanced
technology. Most languages that will fall short of embracing modern technology
because of their low levels of underdevelopment no doubt will be the first ones to
face extinction (Chimerah, 1999). This feat can be achieved by starting from the
basics of defining language policies and the overseeing of the implementation of
those policies to the letter. Besides, African government should not rely solely on
outside funding to develop their own languages. In as much as funding from
outside should be appreciated, it should not incapacitate the idea of setting up

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 homegrown foundations where even Africans can contribute generously to the
preservation of their heritage of languages.
o That languages cannot be developed outside institutions of learning. This means
that African languages taught at the university level should be increased. Those
others which may not be easy to teach at the university level can be taught up to a
given level of education depending on the materials and resources available.
With time they can be instructed at higher levels.
o That local African languages should be used for instruction and the government
should take a keen initiative to develop required materials. It is through such
kinds of effort that it is possible to preserve diverse languages with no strain.
o That research is the answer to most of the preservation problems. This one can
start off in higher institutions of learning by encouraging post-graduate students to
document African languages faced with extinction. This way, data bases can be
set up to generate simple lexicon and grammar books to be used by the lower
levels to resuscitate the dying languages.

In all, African countries using foreign languages should feel lacking in cultural identity in
the sense that they are alienating themselves with foreign cultures; hence, they should be
ready to take the slightest opportunity to have a language that can express their cultural
diversity and consequently to address the needs of the majority, who do not speak, read
or understand the Western languages in use today. And to sum it all, as Mulokozi
(opcit:75) observes, “. . .using foreign language as your official language is the surest
way to erode your identity not to mention your respect as a nation.” It is clear the quest
of developing indigenous African languages for the sake of African identity is a matter
not only of preservation but also of our pride as Africans.

References

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