Now that the goal of universal primary education has been achieved in Ghana, the nation’s aim is to expand higher education as a key to development. We argue that this expansion will necessitate... Show moreNow that the goal of universal primary education has been achieved in Ghana, the nation’s aim is to expand higher education as a key to development. We argue that this expansion will necessitate the gradual addition of Ghanaian languages as a medium of instruction. We innovatively explain why this is so by comparing the achievements of the Ghanaian education system with one of the best education systems in the world. We use the conceptual distinction between ‘discerned’ and ‘designed’ languages to discuss the problem of which languages to choose. We propose five scientific principles that could guide the introduction of Ghanaian languages and suggest concrete steps that could be taken over the coming years to make the transition practically possible. As such, we present a way of looking at using indigenous languages as a medium of instruction that has relevance for other African countries as well. Show less
The content of education and the medium in which it is delivered are generally seen as two different things: a curriculum that is in need of being “decolonised” can still be delivered in a colonial... Show moreThe content of education and the medium in which it is delivered are generally seen as two different things: a curriculum that is in need of being “decolonised” can still be delivered in a colonial language. Likewise, a curriculum that is colonial in nature could in theory be delivered in any medium of instruction. This article argues that, seen from a macro perspective, this belief is incorrect. In African settings (and probably elsewhere as well), the medium of instruction and the content of that instruction are intricately linked. Evolution towards a decolonial educational system has to include a change in the medium of instruction if it is to be successful. Show less
This chapter examines specifics of African contexts relevant for teaching in multilingual and multicultural environments. It starts with basics, pointing to a toxic cocktail of ideas that may have... Show moreThis chapter examines specifics of African contexts relevant for teaching in multilingual and multicultural environments. It starts with basics, pointing to a toxic cocktail of ideas that may have value in the North, but is counterproductive in Africa. Thus, it examines ideas of ‘language’ as applied to Africa proposing to distinguish between discerned and designed languages. If participation in education increases a tran-sition to using a limited number of designed languages as medium of instruction will become necessary and possible. This will overcome the current diglossic situation dominated by former colonial languages. On culture, the chapter proposes a non-essentialist definition. Recent research shows that the old ‘tribal’ categories have lost their meaning in many (though not all) parts of Africa. An appreciation is needed of the new cultural traditions that are emerging on the continent. Understanding Africa’s specificity will lead to a new research agenda and to new ideas on what teaching and learning in Africa’s multilingual and multicultural environments mean. Show less
Oloruntoba-Oju, T.; Pinxteren, L.M.C. van; Schmied, J. 2022
The bulk of the book is based on papers presented during two virtual conferences hosted by the University of Leiden (Netherlands) in 2021. At the Africa Knows! Conference, a panel was devoted to ... Show moreThe bulk of the book is based on papers presented during two virtual conferences hosted by the University of Leiden (Netherlands) in 2021. At the Africa Knows! Conference, a panel was devoted to ‘The language issue and knowledge communication in Africa.’ It was initiated by the Universities of Ilorin (Nigeria) and Chemnitz (Germany). The papers by Eleshin, Oloruntoba-Oju, Sanon-Ouattara, Van Pinxteren, and Zatolokina were all first presented at this panel, before being peer-reviewed for this volume. The central theme of the conference was the decolonization of Africa’s knowledge production and related processes. The second conference was the 10th World Congress on African Languages and Linguistics (WOCAL) in June, where a workshop took place under the auspices of the Edinburgh Circle on the Promotion of African Languages, entitled ‘Let’s turn to policy.’ The papers by Alfredo, Dissake, and Nguere and Smith were also first presented during this workshop before being peer-reviewed for this volume. In general, the position taken by the editors is that using indigenous languages in education can make an important contribution to national development as well as to personal empowerment. Africa is characterised in part by its continued use of former colonial languages in education. However, sixty years after independence, it seems high time to question this colonial heritage. In the context of global and digital communication today, old African values of multilingualism and culture-specific communicative strategies should not be neglected, but revalued and revived in new ways. We do not deny the importance of a good command of international languages. However, this should not be at the expense of indigenous languages. The introduction to the book argues that a transition towards increased use of African languages in formal domains will not only be necessary and practically possible, it will become inevitable. Show less
The discussion on decolonising the mind and turning to African indigenous knowledge tends to construct a contradiction between the ‘colonial’ (bad) and the ‘decolonial’ (good), as well as between... Show moreThe discussion on decolonising the mind and turning to African indigenous knowledge tends to construct a contradiction between the ‘colonial’ (bad) and the ‘decolonial’ (good), as well as between the ‘foreign’ (bad) and the ‘indigenous’ (good). However, independent African thinkers have never shied away from taking in elements from abroad into their thinking and have always tried to marry the best elements of indigenous and foreign insights. One therefore wonders if the discussion should not be framed differently: as an examination of which ideas can be seen as empowering, in terms of increasing African agency, and which ideas instead can be seen as disempowering, or inhibiting African agency. This chapter discusses a number of such ideas in two key related areas, the areas of culture and language. In the area of culture, it argues in favour of a view of cultures as value systems that serve as common points of reference to a people. It argues that with such a view and the methods of cross-cultural psychology it is possible in principle to chart new developments in the area of culture in Africa and to devise new policies taking those developments into account. In the area of language, the chapter attacks the idea that all 2,000 living languages counted in Africa need to be treated in the same way. It shows that this idea paralyzes the debate and proposes instead a distinction between ‘discerned’ and ‘designed’ languages. It proposes five principles that would enable increased use of a limited number of African languages in more and more domains. Show less
This dissertation presents a description of Mankanya, an Atlantic language spoken by about 65 000 speakers in Guinea-Bissau, Senegal and the Gambia. It includes a sketch of the phonology and a... Show moreThis dissertation presents a description of Mankanya, an Atlantic language spoken by about 65 000 speakers in Guinea-Bissau, Senegal and the Gambia. It includes a sketch of the phonology and a detailed description of the morphology and syntax of the language. Some aspects of discourse level structure are also discussed and two interlinearised sample texts are included.Mankanya has a rich morphology with both nominal and verbal inflection, and a range of derivative morphemes. Like many other Atlantic languages, nouns can be grouped into classes based on the agreement of the inflections between nouns and their modifiers. Verbs have prefixes that agree with the subject. Though some verbal affixes indicate different aspects, most distinctions of tense, aspect and mode are made by using verbal auxiliaries. Clause chaining is possible with reduced subject agreement if the subject is unchanged. Where the subject does change a different subject marker is often used.A Grammar of Mankanya will be of interest for those studying of Atlantic languages, as well a resource for wider typological comparison. Show less
This book celebrates Maarten Mous, professor of African Linguistics at Leiden University. For many people engaged in the field of African linguistics (and beyond), Maarten has been a teacher, an... Show moreThis book celebrates Maarten Mous, professor of African Linguistics at Leiden University. For many people engaged in the field of African linguistics (and beyond), Maarten has been a teacher, an engaged colleague, and an inspiration. On the occasion of his 65th birthday, the present volume offers essays written by his former and current PhD students. The volume is divided into four sections: Language in use and contact, Morphosyntax, Number and numerals, and Phonology. It contains 25 articles and presents a variety of disciplinary and regional approaches to African linguistics. Show less
At the beginning of the twentieth century, Christianity was predominantly a white Euro-American religion with 83 percent of all Christians living in the Global North. Today, it is a global religion... Show moreAt the beginning of the twentieth century, Christianity was predominantly a white Euro-American religion with 83 percent of all Christians living in the Global North. Today, it is a global religion where over two-thirds of the world’s Christians are non-Westerners, who live in the Global South. Christianity is on the rise in Latin America, Asia and especially Africa: a trend that is predicted to continue in the second half of the twenty-first century. I will explore explanations for the appeal of Christianity, and Pentecostalism in particular, for contemporary Africans. Pentecostalism is a form of Christianity that is predominantly popular in those African countries with the fastest population growth. Alongside Catholicism, it is the most rapidly growing religion on the African continent. Show less
Africa is a continent of considerable cultural diversity. This diversity does not necessarily run in parallel to the national boundaries that were created in Africa in the colonial period. However,... Show moreAfrica is a continent of considerable cultural diversity. This diversity does not necessarily run in parallel to the national boundaries that were created in Africa in the colonial period. However, decades of nation building in Africa must have made their mark. Is it possible nowadays to distinguish national cultures in Africa, or are the traditional ethnolinguistic distinctions more important? This article uses an approach developed in cross-cultural psychology to examine these questions. In 2012, Minkov and Hofstede published an article in this journal analyzing World Values Survey data from seven countries in Sub-Saharan Africa at the level of subnational administrative regions. They argued that national culture is also a meaningful concept in this region. This study reexamines the matter. It uses an innovative approach, looking at ethnolinguistic groups instead of at administrative regions and using the much more extensive Afrobarometer survey data set. It finds that although the Minkov/Hofstede study still has merit, the picture is more nuanced in several important ways. There is not one pattern that adequately describes the situation in the whole of Africa. Show less
The enduring experience of hardship, in the form of layers of various crises, can become deeply ingrained in a society, and people can come to act and react under these conditions as if they lead a... Show moreThe enduring experience of hardship, in the form of layers of various crises, can become deeply ingrained in a society, and people can come to act and react under these conditions as if they lead a normal life. This process is explored through the analytical concept of duress, which contains three elements: enduring and accumulating layers of hardship over time, the normalization of this hardship, and a form of deeply constrained agency. We argue that decisions made in duress have a significant impact on the social and political structures of society. This concept of duress is used as a lens to understand the lives of individual people and societies in Central and West Africa that have a long history of ecological, political, and social conflicts and crises. Show less
In "The Objects of Life in Central Africa" the history of consumption and social change from 1840 until 1980 is explored. By taking consumption as a vantage point, the contributions deviate from... Show moreIn "The Objects of Life in Central Africa" the history of consumption and social change from 1840 until 1980 is explored. By taking consumption as a vantage point, the contributions deviate from and add to previous works which have mainly analysed issues of production from an economic and political perspective. The chapters are broad-ranging in temporal and geographical focus, including contributions on Congo, Zambia, Zimbabwe and Angola. Topics range from the social history of firearms to the perception of the railway and include contributions on sewing machines, traders and advertising. By looking at the socio-economic, political and cultural meaning and impact of goods the history of Central Africa is reassessed. Show less
In this article the author concentrates on the use of Indigenous Religion among the Akuapem in Ghana for the construction of their group identity. She discusses the way in which the Akuapem make... Show moreIn this article the author concentrates on the use of Indigenous Religion among the Akuapem in Ghana for the construction of their group identity. She discusses the way in which the Akuapem make use of the celebration of an annual indigenous religious festival (Odwira) to strengthen their cultural identity by self-identification, differentiation and the perception of other cultural groups. Her specific focus is on the common Ashanti-Akuapem history, the foundation of the Akan Golden Stools, akom dancing and the Odwira festival procession and Durbars. She concludes that Indigenous Religion should not be left out in the study of the construction of group identities in the social sciences. Show less
Why did a conflict between a majority of settlers (Konkomba), claiming equal citizenship, and a minority of autochtons (Nanumba) produce both Ghana's largest incidents of ethnic cleansing and a... Show moreWhy did a conflict between a majority of settlers (Konkomba), claiming equal citizenship, and a minority of autochtons (Nanumba) produce both Ghana's largest incidents of ethnic cleansing and a subsequent ominous calm? Analysing the post-1996 peace accord Konkomba/Nanumba coexistence against their violent past and in Ghana's political context as one of Africa's promising nations, this ethnography shows that the conflict has two forms. One is sovereign violence and another is a persistent silence in relation to legalistic speeches. Breaking out of these forms may not so much require a reconciliation, as peace brokers proposed, but a political compromise. Martijn Wienia studied Cultural Anthropology, Development Sociology and African Studies at Leiden University. Currently, he works as policy officer with the WOTRO Science for Global Development division of the Netherlands Organisation for Scientific Research (NWO) in The Hague. Show less
This chapter unravels the complexities of resistance to, and collaboration with, the British colonizers of the Eastern Cape, South Africa, by the inhabitants of the Upper Kat River Valley. Since... Show moreThis chapter unravels the complexities of resistance to, and collaboration with, the British colonizers of the Eastern Cape, South Africa, by the inhabitants of the Upper Kat River Valley. Since the Khoikhoi landholders of the valley had received their land as a result of British action against the Xhosa, and had generally accepted the precepts of mission Christianity, it could on the one hand be expected that they would fight on the side of the British against the Xhosa. On the other hand, they were subjected to racist attacks by the British settlers whose farms they defended, and by British officials. In addition, the ethnic distinction, on which the British acted, between Xhosa and Khoikhoi was more tenuous than they generally assumed. As a result, in the successive wars on the Eastern Frontier, the stance taken by the Khoikhoi was often uncertain, and finally led to a minority joining the Xhosa, and thus going into rebellion against the British. Notes, ref., sum. [Book abstract] Show less
