Colonialism and Intergenerational Transfer of Languages; The Yoruba Experience

By Akin Osuntokun.

“It is often unnoticed for instance that the only non-Western nations to have successfully modernised-Japan and China-are those that have not been colonised. Is it an accident that all Asian and African nations formerly colonised by Europeans have a uniform history of failure in attempts to modernise?”

Professor Peter Ekeh

It is a platitude to restate that Africa has been impacted negatively by colonialism and imperialism. In varying degrees, English has come to supplant Nigerian languages as the dominant mode of communication. Inevitably, this has bred an attendant recession of pre-colonial traditional languages. Moreso the Yoruba, who were unarguably the first to receive Western education in Nigeria and had been receiving mass education literacy since 1842. With the legacy of this head start comes a collateral damage.

Growing up, inability to speak fluently in Yoruba language and concomitant ability to speak fluent English was a trademark of upper-class elitism and belonging in the hierarchy of social class perking order. Quite often, in such upper crust families, English was the first language of communication. A cultivated inability to speak Yoruba qualifies you to be complimented as ajẹbota (those whose family menu substantially tends towards English/continental dishes). The popular comic, Gbenga Adeyinka, is a veteran of the dramatisation of this mockery.

The bias against Yoruba in primary and secondary schools is illustrated in the classification of Yoruba as vernacular language. Prize awards for the best students in English and other subjects were routine save Yoruba language. Other than Dele Momodu, I don’t know any of our peers who graduated from the University in Yoruba studies. The fact that Nigeria comprises several multilingual cultural groups practically makes English our lingua franca. As an aside, baulking this neutrality and objectivity, President Muhammadu Buhari holds the dubious distinction of the first Nigerian President to address this unfortunate country in Hausa language from his sick bed in London.

The extent to which we have become sheepishly enchanted with the English language was demonstrated by a friend living in Germany. He referred to Germans as illiterates because they could not speak English! In the spirit of the saying ‘physician heal thyself’ I once considered myself an object of pity. It was at the University of Hamburg where my hosts, all four of them, mischievously chose to converse in the Hausa language, in the full knowledge that I comprehend next to nothing of the language. Yet, I am from Nigeria.

I accept as a personal failure the substantial limitations of my own children to communicate in Yoruba. Moreso, when in the consciousness of a deepening and widespread ignorance of Yoruba tradition, I have dedicated the latter part of my educational and cultural development to proficiency in the propagation of Yoruba tradition, philosophy and religion. The greater my sadness when I have the anecdotal evidence that relative to other Nigerian cultural groups i.e. Igbo and Hausa-Fulani, the Yoruba are worse off in the ability of their children to converse in the language of their forefathers. I needed to understand the wherewithal of this dilemma.

Originally, it was to the Berlin conference (prior to colonialism) that we owe the sociocultural disarticulation of the Yoruba and other African nations. This was the occasion in which ‘African nations were divided and taken over by European nations. The preexisting African groups, tribes, and nations were arbitrarily divided, even if the divisions didn’t make any sense according to the indigenous peoples’. In Nigeria, prior to and after the amalgamation of 1914, colonial rule took the form of indirect rule and the partition of Nigeria into three protectorates namely the Eastern, Western and Northern protectorates.

The language of the majorities in these protectorates were the Igbo, Yoruba and the Hausa-Fulani. The essence of the indirect rule (dual mandate) was the employment of the preexisting traditional administration organs as delegated authorities of governance on behalf of the British colonialists. Of the three protectorates, the Yoruba has been the least successful in the intergenerational transfer of their mother tongue to subsequent successor generations. In the formation of the culture of the colonial and post-colonial WAZOBIA the imperialist religions of Christianity and Islam have exerted varying influence on the ability of the language groups to preserve their culture.

In the Pan Islamic North, (after the colonial military subjugation of the Sokoto Caliphate), the theocratic rulers successfully negotiated the insulation of the region from Christian proselytization and evangelism (and a concomitant preservation of the emirate system) with Lord Lugard. The latter readily granted the concession because it roundly suited the deployment of the indirect rule and his innate bias for the region. This provided the North an ample opportunity to preserve their Pan Arabic culture and language in opposition to Westernization/ Modernisation.

Prior to colonialism and contemporary Nigeria, the Igbo dominated (hitherto) Eastern region had remained impermeable to the jihadist spread of Islam thus ceding the playfield to the monopoly of Christian proliferation and acculturation (Igbos’ sense of common identity as a single people is said to have grown particularly in the last century, in the face of colonialism, and grew even into a national identity when Igbo people tried to declare their independence from Nigeria in 1967. Despite their inability to achieve that independence, Igbo have continued to standardize the language and build a somewhat more shared pan-Igbo identity).

Unlike these two colleagues, the Yoruba were simultaneously rendered prone to the incursion of the two imperialist religions under whose influence they became more culturally diffused and liberal. You will likely find more mixed marriages among the Yoruba than other ethnic groups. Whilst Christianity penetrated through the South West coastal city of Lagos and adjoining provinces of Abeokuta, Islam burst forth from Ilorin and the ruins of the destruction and dislocation of the Oyo empire. Recent data suggests that the Yoruba population are evenly divided between Christian and Muslims thus precluding the cultural enclave mentality.

The phenomenon of the diaspora returnees equally fostered the unintended consequence of reinforcing the attenuation of intergenerational transfer of the Yoruba language. The returnees were, in the main, culturally English following their Euro-American diaspora acculturation. A byproduct of this cultural background was its instrumentality to socioeconomic upward mobility and assimilation into the ranks of the mid echelon of the colonial elite. This is in contrast and juxtaposition to the self-conscious anti colonialist cultural posture manifested in such variables as the replacement of their European names with Yoruba names. Consciousness of this collateral damage to the preservation of Yoruba culture has manifested in the resurgence of scholarship on Ifa, understood as the basis of Yoruba traditional religion as well as the repository of the Yoruba knowledge.

As elaborated by the he President of the International Council for Ifa Religion, (ICIR), Dr. Fayemi Fatunde Fakayode “The issue of Yoruba Language and Religion can be compared to a Computer whose hardware cannot function without the software. In the case of Yoruba culture, Language and other components are hardware while Yoruba Religion is the software on which other components rely.

“Today, Yoruba Language is an International Language because, all the people who practice Yoruba Religion irrespective of color or race need to be versed in Ifa, the scripture which can only be rendered in Yoruba Language. As Arabic is the language of the holy Quran so is Yoruba the language of Ifá.

“Therefore, as the spread of Islam throughout the world makes Arabic international so is Yoruba Religion makes Yoruba Language international. This is because, once one accepts a religion, one automatically accepts the culture of the source of the religion”.

“The future of Yoruba Language and Culture is promising because it is witnessing a renaissance. Yoruba religion is said to be in the sixth position among the religions of the world today. It is certain that as Yoruba Religion continues to grow, so will the language and culture continue”

It is equally the opinion of this writer that versatility and proficiency in spoken Yoruba language is concomitant with highly informed familiarity with Ifa inspired Yoruba vocabulary and idiom which ‘often convey deep theological or metaphysical meaning.

It is noteworthy, that as African indigenous religion (the core element and organising principle of Yoruba tradition) was steadily losing adherence, legitimacy and acceptance at home, a contrary trend ensued in the diaspora especially in South America where ‘African descendants in Brazil adopted the Yoruba religious culture (as Afro-Brazilian) and built an all-embracing African identity around its universal character’. The phenomenon prompted the remark by Robin Horton on a contemporary ‘Ifa distinctiveness being dramatically revealed, not in Yorubaland itself, but in the Afro- American societies of Brazil’.

“Professor Bolaji Idowu highlights the significance of the religion of the Yoruba that permeates their lives so much that it expresses itself in multifarious ways. It forms the theme of songs, makes topics more minstrelsy, finds vehicles in myths, folktales, proverbs and saying and it is the basis of philosophy.” (Bolaji Idowu). This philosophical basis of Ifa, according to Professor Sophie Oluwole who wrote a book comparing Socrates to Orunmila, is “the repository of the Yoruba knowledge.” And I cannot but acknowledge that there are many verses in Ifa based on this knowledge system that  accommodate religious freedom.

For this reason, Professor Wande Abimbọla stated, “The decay we are seeing everywhere in Nigeria is the result of the large scale abandonment of the traditional way of our fathers and mothers. We have condemned our way of life and embraced foreign culture. You can be a Christian or Muslim and still see some values in the way of life of our forefathers. Today, parents give their children Mary, Michael, Rasheed or Isiaka. Where are our own names? That kind of life is ruining our culture and our view of the universe in which we live. It leads to hopelessness.”

A Refresher On Colonialism

Professor Festus Ade-Ajayi deployed the proclivity of the colonial rulers to employ “as a weapon of domination the demoralization and frustration that came from denying basic humanity to peoples of Africa descent by denying that they had a history.” This is the coloniality of being.

Jean-Paul Sartre (in wretched of the earth) calls colonialism ‘the sinister strategy of erasing native identities in which the aim is to supplant Indigenous culture with the colonizer’s own, leaving the populavacuumtion in a of identity’. This is the coloniality of knowledge.

“It was not the benevolence of European nations that attracted them to Africa. It was the search for wealth that they could exploit. Indeed, some of the coastal nations of West Africa were once known by the commodities that lay beneath their soils: Gold Coast (now Ghana) was known for its gold; Ivory Coast or Cote D’voire was known for its ivory and Guinea, or Republic of Guinea was known for its gold coins from which the guinea as currency was made” (WalterRodney). This is the coloniality of power.