Article Citation: Umar Ahmed & Shehu Garba Maradun (2020). Indigenous Languages, Sustainable National Development and the Nigerian Nation. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 18, No. 1. ISSN 0794-9316
INDIGENOUS LANGUAGES, SUSTAINABLE
NATIONAL DEVELOPMENT AND THE NIGERIAN NATION
By
Umar Ahmed & Shehu Garba Maradun
Abstract
This paper examines
the roles of indigenous languages in promoting sustainable national
development. It begins with an explication of the concepts of ‘indigenous
languages’ and ‘sustainable development. The paper also goes on to give an
overview of the linguistic situation in Nigeria before discussing how other
countries with similar experience have addressed the issue amicably. It also
attributes the success or gigantic development witnessed in such nations to,
among other things, effective language policy that favours indigenous languages.
Focusing on language as a resource, it examines in some detail the various ways
in which local languages could aid or facilitate sustainable national
development. The paper shows and indeed concludes that indigenous languages
have a vital role to play in promoting sustainable national development. It
also challenges linguists and today’s intellectuals to rise up to the challenge
of promoting indigenous languages in the country.
Introduction
In recent years, the concept of sustainable
development has been receiving the attention of scholars all over the world.
The debate in Nigeria for example, has delved into various spheres of national
concerns. It has been discussed in the areas of politics, economic management,
democracy, good leadership, and strong judicial systems, among others (see
Joseph, 2015 for details). This paper examines how the Nigerian nation could
exploit or make effective utilization of the diverse indigenous languages to
promote sustainable national development.
The motivation for the present effort owes to the fact
that much sustainable national development demands the total harnessing of the
nation’s resources (language inclusive) (Motaze, 2006), there is the need to
examine in some detail the various ways in which diverse language resources
could be used to aid or facilitate sustainable national development in Nigeria.
Language here is considered to mean community or indigenous languages.
For ease of lucid exposition of the various dimensions
of the discussion and to put our discussion in clear and precise perspectives,
the rest of the paper is organized as follows. Section 2 deals with the
explication of concepts of ‘indigenous languages’ and ‘sustainable development’
because they seem fundamental and relevant to the discussion. Section 3 gives
an overview of linguistic pluralism in Nigeria. Also presented, here is a
discussion on language planning in some multilingual nations. General discussion
on the roles indigenous languages in promoting sustainable national development
forms the subject matter of section 4. Section 5 concludes our discussion.
Definitions of Terms
Two key terms stand out here for definition and
elaboration for the benefit of readers: ‘indigenous languages’ and ‘sustainable
development.’ An exposition of these concepts is needed so that readers will
understand how they relate to the central aim of the paper which is sustainable
national development.
Indigenous
languages defined
By indigenous languages, we mean the various native
languages spoken in Nigeria. These are languages that are from within the
communities that speak them as their mother tongue, and speakers inherited the
languages from their ancestors that pass them on from one generation to
another.
Sustainable
Development as a Concept
The concept of sustainable development can be
perceived as an omnibus package of a number of multifaceted phrases and defining
characteristics. Joseph (2015) for example, sees it as a process of change in
which the exploitation of resources, the direction of
investment...institutional change are all in harmony to enhance both current
and future potentials to meet human need and aspiration. In the same vein, Sen
(1999) believes that it:
…has to be more concerned with
enhancing the lives we lead and the freedoms we enjoy. Expanding the freedoms
that we have reason to value not only make our lives richer and more
unfettered, but also allows us to be fuller social persons, exercising our own
volitions and interacting with – and influencing – the world in which we live
(Sen, 1999; in Buba, 2006:3).
More formally and explicitly, the United Nations’
agency concerned with sustainable development views the concept in practical
terms, as development that meets the needs of the present without comprising
the ability of future generations to meet their own needs (Buba, 2006:4).
We therefore hold that sustainable national
development has to do with continuity and positive change as well as the
involvement of the citizenry in activities that will lead to the nourishing of
a country’s economy.
Linguistic Pluralism in Nigeria and the Language
Policy in Other Countries with Similar Experience
Various claims have been made by different scholars
and researchers as to the exact number of indigenous languages spoken in
Nigeria. For example, Hansford et al (1976) put it at 394, Otite (1990) says it
is 374, and Bamgbose (1992) takes the figures to 400 languages. This is in
addition to a few foreign languages (e.g., English, French and Arabic) spoken
or use in the country. Whatever may be the statistics, one thing is clear, ours
is a multilingual nation par excellence.
Adeniyi and Bello (2006) categorize the indigenous
languages found in the country into three. The first consist of those three
languages, which are national in outlook. These are Hausa, Igbo and Yoruba.
These major languages perform recognized linguistic functions in the country.
The second are those that are regional in outlook. They are about twelve. Some
of these are Ijaw, Nupe, Edo, Efik, Fulani, and Itsekiri among others. The
regions in which they are located allocate each of these languages specific linguistic
roles to play. The third constitute those that are limited to the locality in
which they are spoken, with very little or no role given to them by the
society. They are consequently recognized, if at all, only by members to which
they are first languages.
The issue of what to do about the numerous indigenous
languages in Nigeria, as Opeibi (2010) argues, need not to cause any
unnecessary endless debate if there is a political will and sincerity to
properly utilize the benefits that the nation can derive from utilizing the
abundant linguistic resources for sustainable national development. Other
nations with similar experience have addressed the issue amicably. In the
former Union of the Soviet Socialist Republic (USSR) for instance, a degree of
equal opportunities for all languages was allowed. The Union then had about one
hundred and thirty (130) languages and all the languages were accorded the same
respect. It was said that any Soviet citizen had the right to address him or
herself to any state institution or public organization in his or her native
language. Isayev (1977) observes as follows:
It is widely known that both languages and peoples in
the USSR have absolute equal rights. The principle of equality of all peoples
is clearly embedded in the Constitution, the equality of all languages is noted
in the programme of the C.P.S.U…to continue promoting the free development of
the languages of the peoples of the U.S.S.R to speak and to bring up and
educate his children, in any language ruling out all privileges, restrictions,
or compulsion in the use of this language or that language (Isayev 1977:21).
Ikiddeh (1983) also attributes the scientific
advancement and national development witnessed by the USSR during the period to
effective language policy. He argues that there is no doubt that the gigantic
economic and scientific advance which the Soviet Union has recorded in half a
century would not have been possible without the harmony engendered amongst her
people by a realistic language policy pursued as part of a socialist
reconstruction (Ikiddeh, 1983).
Thus, U.S.S.R’s language policy obviously suggests
that there is no official or national language, a language which is obligatory
or possesses special privileges, as is the case with English, Hausa, Igbo and
Yoruba in Nigeria.
Also, the emergence of South Africa as a science and
technological giant of Africa might not be unconnected to, among other things,
its effective language policy. It is in recognition of the need for indigenous
languages to be part of the rapidly expanding technological environment that
eleven (11) indigenous languages (representing 98% of the population) were
adopted as official languages (Buba, 2006). He further reports that South
Africa’s government sees the language policy framework as fundamental to the
management of ‘… diverse language resources and the achievement of government’s
goal to promote democracy, justice, equity and national unity.” The South
African Constitution (see section 6, Act No. 108 of 1996), Buba (2006:8)
reports, legislated that all of the eleven (indigenous languages) adopted as
official languages must “enjoy parity of esteem”.
The extent to which a multilingual society can enjoy
the gains of language diversity will depend largely on its language policy
among other factors. The truth is that linguistic diversity need not always be
a serious disadvantage (Elugbe, 1985, Opeibi, 2010).
Obviously the Nigerian linguistic situation may look
peculiar, but it is not unique. It is true that Nigeria is faced with
linguistic and other diversities but, in the midst of these diversities often
lays our strength.
Indigenous
Languages and Sustainable National Development
Indigenous languages are the languages we can call our
own. They serve as our vehicle of culture and experience. They are our store of
ideas and provide for us different ways of looking at the world in addition to
empowering us to think in different ways. They constitute our encyclopedia of
knowledge of our cultural life, our medicine, religion(s), philosophy, literary
traditions and verbal arts (Egbokhare, 2004:507). Thus, there appears to be a
symbiotic relationship between sustainable national development and the use of
the indigenous languages in all aspect of our national life.
As pointed out earlier, one of the secrets of the
success of many developed countries is the effective use of their indigenous
language(s). Affluent countries like Britain, Japan, Germany, France, Italy,
and of course, U.S.A, etc., use their indigenous languages not foreign
languages in almost all aspects of their national lives. Research (e.g. Ellis,
1994) has shown that the use of mother tongue in teaching (as medium of
instruction in schools), reinforces verbal and quantitative reasoning in the
learner, which enables him or her to understand and modify his or her society.
Commenting on the role of indigenous languages in promoting development,
distinguished Professor Ali Mazrui remarks as follows:
…no country has ascended a first
rank technologically and economic power by excessive dependence on foreign
languages. Japan rose to dazzling industrial heights by scientificating the
Japanese language and making it the medium of its own industrialization…Can
Africa ever take-off technologically if it remains so overwhelmingly dependent
on European languages for discourse on advance learning. Can Africa look to the
future if it is not adequately sensitive to the cultural past? (Mazrui, 2002:
4).
Of course, the answer to the questions raised in the
excerpt above, is obviously NO. This is because, as Essien (2003) points out,
the language (and culture) of development is the mother tongue or a language(s)
rooted in the people’s culture and tradition, a language in which the
generality of the nation’s populace have unimpeded and unconscious facility in
all forms of communication. Besides, the Asmara declaration, which many African
countries are signatories, recognizes the fact that ‘the effective and rapid
development of science and technology in African depends on the use of African
languages….” (Mazrui, 2002: 5).
Furthermore, it has been argued that to stem the flow
of ideas on the basis of a second language performance (e.g., the continued use
of English in almost all public or official domains) is to deny a fundamental
premise of modern linguistic theory, which emphasizes the equality of all human
languages and the innate capacity and creativity of native speakers of our
indigenous languages (Abley, 2003; Chomsky, 1988; quoted in Buba, 2006:13).
There are also many citizens out there who have brilliant ideas that could move
the country forward but, the English factor bars them from holding any elective
offices. The Constitution of Nigeria for example, states that a citizen is
eligible into a public office if ‘he has been educated to at least School
Certificate level or its equivalent’ (see sections 131(d), 177, 65 & 106 of
the 1999 Constitution of the Federal Republic of Nigeria). Even more worrisome
is the fact that the English requirement also extends to other non-elective
offices, including those of ministers, commissioners and chairmen and members
of certain federal and state executive bodies (see section 157(2)). These
provisions of the constitutions appear very undemocratic because they
discriminate among citizens favouring only a very small clique of speakers of
English in Nigeria.
The language requirements, Bamgbose (2005) argues,
have the effect of entrenching the elite as well as excluding those who are
proficient in our local languages and effectively disfranchising the electorate
who are prevented from voting for a candidate of their choice. Still on the
English language requirements, Emenanjo (2000:1) submits that “…the problem in
Nigeria is that of communication.” This is true because without effective
communication no meaningful development can be achieved in any nation. Communication
could be said to be effective when people receive information from the
government and communicate their views, feelings, and opinions on policies that
affect them in their own languages. It has been argued that when people are
politically-educated, patriotism and national consciousness could be promoted
above ethnic or tribal interests (Opeibi 2009).
Concluding
Remarks
In this paper, we have argued that indigenous
languages have a vital role to play in promoting sustainable national
development. We have shown that language is at the heart of the process of
sustainable national development. It can be used to promote and sustain an
inclusive and consultative atmosphere for sustainable development. Linguists
and today’s intellectuals alike should therefore owes it a duty to provide a
set of working and workable principles on which authorities can operate on how
best to utilize the diverse language resources of the country to promote
development. How to design and implement a language policy that could enable
the people to participate (by being properly informed, educated, and mobilized
in their local languages on government polices and programmes so that they can
make informed decisions on their roles) in the governance process, because that
is the source of improved quality of life for the people and the creation of
friendly environment in which social and economic activities take place.
Furthermore, as linguists and today’s intellectuals,
we also owe it to ourselves and to the next generation of Nigerians to begin
the linguistics equivalent of a due process in which government policies and
programmes are subjected not only to popular scrutiny but, also to a linguistic
test. Perhaps a reflection on the following questions may reveal some of the
challenges of sustainable national development in Nigeria: How many of our
citizens really understand government’s policies and programmes written in
English? Have these policies and programmes been translated into local
languages? How many of these languages are involved? What other medium of
communication will be used to create public awareness of the policies and
programmes? What role, if any, has been outlined for linguists and today’s
intellectuals in the process?
On a final note, we should owe it a duty to ‘speak the
truth to authority’, as Joseph (2005:14) required all intellectuals to do, by
pointing to (i) the absence of a pragmatic language policy in the country, and
(ii) the roles of indigenous language(s) in promoting national development.
Thus, the present Nigerian linguistic arrangement where English occupies a
dominant role should be revisited by developing a pragmatic language policy
that will accommodate and assign functional roles to indigenous languages.
References
Abley, M.
(2003). Spoken Here: Travels Among
Threatened Languages.
London: Arrow Books.
Adeniyi, H.
& Bello, R. (2006). ‘Nigerian
Media, Indigenous Languages
and Sustainable Development.’ Proceedings of the 36th Annual
Conference on African Linguistics: Shifting
the Center of
Africanism in Language Politics and Economic
Globalization
Bamgbose, A.
(1983). ‘Language and Nation-Building.’ Public enlightenment lecture delivered
at Bendel State University, Ekpoma,
June 15, 1983.
Bamgbose, A.
(1992). Speaking in Tongues: Implications
for
Multilingualism
for Language Policy in Nigeria. Kaduna: Nigeria
National Merit Award: Award Winner’s Lecture.
Bamgbose, A.
(2005). ‘Language and Good Governance.’ Lecture
delivered at the 7th convocation ceremony of
the Nigerian Academy of
Letters, August 25, 2005.
Buba, M.
(2006). ‘Sustainable Development as a Language Issue.’ Paper
presented at the 1st Annual Conference on
Language as a Factor in
Promoting Sustainable Development, April 3-6,
Niger State College of
Education, Minna.
Chomsky, N.
(1988). Language and Politics. New
York: Black Rose Books.
Constitution of the Federal Republic of Nigeria (1999).
Egbokhare, F.
(2004). ‘Language and Politics in Nigeria.’ In: Owolabi, K &
Dasylva, A (eds.). Forms and Functions of English and Indigenous
Languages in
Nigeria (pp. 507-522).
A festschrift in honour of Ayo
Banjo. Ibadan:
Group publishers.
Ellis, R.
(1994). The Study of Second Language
Acquisition. Oxford:
Oxford University Press.
Elugbe, B. O (1985). ‘Language and Nation
Building.’ Review of English
and Literary
Studies, 2/2.
Emenanjo, E.N
(2000). ‘The Language Factor in the Universal Basic
Education Programme.’ Paper presented at the
National Conference on
Book Development, May 18th, 2000, Ibadan
Essien O.
(2003). ‘National development, language & language policy in
Nigeria” In Essien, O. & Okon, M. (eds). Tropical
issues in
Sociolinguistics: The Nigerian Perspective. Aba: National Institute for
Nigerian Languages
Hansford, K.
(1976). ‘An Index of Nigerian Languages.’ Studies
in
Nigerian
Languages 5 (pp.1-204).
Ikiddeh, I.
(1983). ‘English, Bilingualism and a Language Policy for
Nigeria.’ Ibadan
Journal of Humanistic Studies, 3.
Isayev, M.I
(1977). National Languages in the USSR:
Problems and
Solutions. Moscow: Progress Publishers.
Joseph, K. (2015).
Sustainable development in Africa.
Lagos: A-Z printers
Mazrui, A.
(2002). The Asmara declaration on African languages: A critical
reappraisal. A keynote address delivered at the annual conference
on
African linguistics, Ohio, Ohio University,
Athens.
Motaze, D. (2006).
‘Language and Development in Nigeria: A Focus on
Akwa Ibom State.’ In: Ndimele, O-M (ed.),
Language and Culture in
Nigeria: A Festchrift for Okon Essien (pp.
135-138)
Opeibi, T. (2009). ‘Language, Politics and
Democratic Governance in
Nigeria: A Sociolinguistic Perspectives.’ Journal of Political
Discourse
Analysis, 2/2 (pp.207-
226).
Opeibi, O.B
(2010). ‘Language, Globalisation and Democratic Governance:
English in Nigerian Political Discourse.’ In:
Okoro, O (ed.). Nigerian
English in
Sociolinguistic Perspectives: Linguistics and Literary
Paradigms. (pp. 241 -260). Lagos: Pumark
Limited
Otite, O. (2017).
Ethnic Pluralism and Ethnicity in
Nigeria, with
Comparative
Notes. Ibadan:
Shaneson
The official website of the DEGEL Jounal is https://www.degeljournal.com
0 Comments