2016 | MOTHER TONGUE WORKBOOK Name: Date: Place:
CONTENTS Summaries
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Reflections on Mother Tongue
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Eduardo Cachucho Michael Cheesman Madeleine Dymond Steffen Fischer Raimi Gbadamosi Khwezi Gule Mbali Khoza Boipelo Khunou TĹĄhegofatso Mabaso Tatenda Magaisa Yanga Mantangayi Abdul-Malik Sibabalwe Oscar Masinyana Lesego Molokoane Bianca Mona ‘ Shirin Motala Masello Motana and Rangoato Hlasane Robyn Nesbitt Oduduwa Republic Bhekizizwe Peterson Kwesi Kwaa Prah Dylan Valley Victoria Wigzell Reading List
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Participant List
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Notes
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THE WINTER SCHOOL For 2016, The Winter School hosted an intensive on the theme ‘mother tongue’; an engagement with the worldviews, dreamscapes and political potentials of language. Participants gained access to a series of daily seminars that probed the nuances of language. The sessions provided a platform to explore language as a flexible, relational and time-changing aspect of how we imagine ourselves and seek out connection to others. Course dates: Monday, August 1st - Friday, August 5th Each evening 6:00pm – 8:00pm, 2016 Venue: Oduduwa Republic, 320 Marshall Street, Jeppestown.
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SUMMARY
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SESSION 1 PROF KWEZI KWAA PRAH Prof Prah’s session traced the meeting points of cultural dominance and language policy. He reviewed the tenants of linguistic imperialism, and the lack of political will to overthrow them. And through this review, Prof. Prah proposed a ‘proAfrican’ solution: to encourage literacy in African languages and promote their harmonisation. Winter School participants probed Prof. Prah’s proposal and sought to explore the place of the non-verbal language of culture in this plan.
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SESSION 2 TŠHEGOFATSO MABASO Tšhegofatso Mabaso developed a two-pronged session. First an artist talk, an exploration of the nuances of language through praise songs. Second, a conversation with contributors to a special issue of the Caxton Local Newspaper Initiative ‘Mother Tongue’. Her work and the newspaper were taken on as foils by participants. They problematised Caxton’s mostly English approach to Mother Tongue and lauded Mabaso’s consideration of the self, identity and documenting. Mabaso’s session broke the ice. And in so doing, there was a consensus to encourage the use of one’s mother tongue for the duration of the school.
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SESSION 3 PROF. BHEKIZIZWE PETERSON During his session, Prof. Peterson proclaimed ‘there are a lot of challenges but there isn’t a crisis’. He outlined these challenges, compelled participants to address them and defined strategies for moving forward. Prof. Peterson’s session dealt with the affect of mother tongue. Participants were encouraged to think beyond language policy, and reflect on the everyday effort needed to enhance the ways African languages are used on the continent.
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SESSION 4 MASELLO MOTANA AND RANGOATO HLASANE Masello Motana and Rangoato Hlasane enacted the discussions of the school. Montana spoke (in Sesotho) of concern for African language development as one only of those who are not speaking the languages daily, while Hlasane offered a poetic translation (in English) and feedback in return. The participants paid attention to what could not be translated – they responded to the gaps between Sesotho and English and the utterances, expressions and colloquialisms that fall within them. Personal stories of failure of translation were shared.
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SESSION 5 DYLAN VALLEY Dylan Valley facilitated a conversation on and screening of his film ‘Afrikaaps’. His session closed the school with a conversation on the ways blackness is performed through discussions of mother tongue. In this debate, some participants commended the film, its picture of the complexity of cultural inheritance. Others wondered whom such films and mother tongue musings are for. Considerations of Neville Alexander’s theories on language ran throughout.
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REFLECTIONS ON MOTHER TONGUE
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EDUARDO CACHUCHO
2017 | Free
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IN-HOUSE: A (PARTLY FICTIONAL) DIALOGUE MICHAEL CHEESMAN
[ At Oduduwa Republic, night is rapidly falling.
“Well yes, but did you really have to state the
Chairs have been unpacked. A scene is set.]
obvious?”
Michael: “You’re sitting in front of a freezer full of
“I like obvious, it’s like a box of wine with a price
dead fish that still have their heads attached.”
tag close by. I can never say no.”
Also Michael: “I know. Their eyes are staring.
“That makes no sense. You’re an idiot.”
Probably at this really nice jacket, you know the
“The world doesn’t make sense. Yet here we are
one that Mom was going to throw out.”
talking about the confusion I feel between the
“I mean it is a really nice jacket, totally worth
history of Afrikaans as a language and my lived
eyeballing, even though dead fish don’t need
experience of it.”
jackets.”
“Like a kind of cognitive dissonance, struggling to
“But I mean they’re probably cold in the
reconcile two very different associations around
freezer.”
the same language. Something that embodies
“Duh, it’s a freezer. You’re being foolish.”
home and family, but also has this incredibly
“Please, if I were truly foolish I would vote for
violent and exclusionary history.”
the DA and follow Helen Zille on Twitter. Like
“I don’t know whether you can reconcile the two
wow. Give credit where it is due.”
completely. Perhaps it’s easier to accept the
“Please, you can only give yourself credit when
contradiction. To accept it for what it is. That
achieving something worthwhile. Like... [static]
something, Afrikaans in this case can be violent and nourishing. It helps to understand that it
[An undetermined amount of time passes,
has been built to do those things for me as a
possibly weeks or months]
white Afrikaans male. I am a part of its milieu.” “You don’t confront it though.”
“...You know for the entirety of this Winter
“What?”
School thing you never once mentioned that your
“Your Afrikaansness.”
mother tongue was not English. Or, you know,
“But I am probably also a product of that
the language you actually speak to your mother.
dissonance. I think that growing up there was
Afrikaans.
this almost intuitive knowledge that there
“Wow. Yes. I know. I wonder why?”
was something sinister behind Afrikaans, this
“You know why.”
language we spoke, even if we didn’t completely
“Obviously I do. But sometimes it’s better to
understand what it was. I don’t think school
shut up and listen, you learn more that way. The
gave us the tools to effectively deal or think
last thing I want is to talk myself into defending
through this.”
something that is indefendable. Afrikaans as
“Will your children speak Afrikaans?”
a language is many things and I’m not nearly
“Maybe ask if I want children before you say
clever enough to talk about it with any kind of
anything else...”
certainty.”
[FIN]
“You could always unpack it yourself.” “Isn’t that sort of what is happening now?”
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ACTING MADELEINE DYMOND
ACT
ACT III
I am in the water
For a moment
upon, sometimes,
I had been sure
if I slip onto my side
that they were mirrors
and support myself
shimmering, glinting
on the drowning words drifting by:
and slipping by
- sometimes bobbing, spinning; big and small –
- producing what felt like being caught up in the
I can rest upon them
shattering of a hall of mirrors, out in the open and right under the sun in the water, so that I
ACT I
could see myself and my eyes everywhere and all around me, wide and tired – but alas, it was
Lately there have been no letters:
a passing school of fish and their own eyes and I
you see,
remember there is no class struggle here
sometimes dressed in opulent envelopes
ACT IV
- and saved from the water by a glass and cork
If I grip the tables edge
arrangement – they drift by
and pull my nose over the top until my knuckles turn white
ACT II
then I can just just!
Curiously enough
see her eyes
they often carry with them a coarse but sublime
- and they have the texture of wet wet fish skin
composition of the plant life
inside a human face, on which the light ripples
as a rope
as it arrives, because the light is old as it has travelled all that way down through a deep deep
- with which if I am careful to evenly distribute the
time and space to make it here, and the eye is
frequency of my attempts to grab it –
old too, because she is old in a shallow shallow breadth since birth -
I can shift my position to move more toward
and because she is old
one side of the water
she is low low! by the tables edge so,
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I have to crane far
- and in experimental fashion in a number of
far!
different places I stuck out my tongue when no
feet off the ground,
one was looking, to taste fish by the water and
to receive her instruction
dust on land, kicked up and making my lips crusty with dust and my mouth filled with mud as sand
ACT V
disciplined my tongue –
Just, just
And I guess,
it rolled into my hand
I could have washed it out,
over my fingers
perhaps,
and into my palm
more successfully with water
After clicking, clacking, cracking
than with lemon juice,
across the floor
which makes my spine hate my teeth
- and it made me wonder, little teddy, plastic
and the way that they gnash,
eyes, screw come loose, on the floor: from her, no
but tongue was stuck tricky
camera in, not needed… -
with sand that
but I winked
taught it
eye winked
and
to wave a fly
tied it.
with my eyelash anxious, that its sticky tongue might come loose on my skin curious… she sent this too? ACT VI Speaking of fly tongues, Can I finger the flavour inside my mouth? Or only a lover, where mamma cannot?
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STEFFEN FISCHER
???
“Decolonisation comes with the empowerment of people...”
. . . c u lt u r a l l a n g u a g e is the central pillar of people.
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. . . t h e c i ty o f g o ld e n d r e a m s . The vulnerable territory of p o l a r i s e d c u lt u r e s .
“
!?!?!?!?!? Out-of-place topographical mouths speaking in tongues of far away landscapes.
“
“
Where am i? Who am I? What am i? How am I?
“
...this ethnocide will n ot c o n t i n u e . . . I am who I am, b e c a u s e my t o n g u e s ha p e s my f u t u r e .
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FORKED TONGUE RAIMI GBADAMOSI
Preamble
latter. This, to the chagrin of those who have felt
In some cultures, a fork in the road is deeply
it necessary to ask me where I am from, when
important for the traveller. This is where crucial
the tongue has not been a benevolent betrayer.
life decisions are made. Sacrifices are left at the
This happens when language itself remains
fork in the road, because this is where the gods
unchanged, but my given name unsettles what
meet each other, and knowing supplicants wait
they hear, against what they expect to hear. A
to meet their deities. For others, the mouth is
little bit of late knowledge goes a long way, and
of greater import than the feet, the fork in the
questioners have beamed with self-assurance,
mouth becoming the prime determinant for the
stating that they could ‘hear’ the underlying
future. To have a forked tongue, is to be met with
mother tongue, leading to my amusement when
distrust, definitely not one of the gods, even if the
they later say they ‘knew’ the now false origin of
gods are partial to riddles. The forked tongue, a
the tongue. And I am not discussing accent, I am
hallmark of serpentine creatures, holds dread for
contemplating the right to speak.
most people. And those persons who decide to split their tongues as a form of body modification
It is not the ability to speak any particular
knowingly invite aversion from the many, to
language per se that matters when it comes
attract the few who will see them as transcending
to the idea of the mother tongue for me, it
human-ness.
is knowing that one has been cut off from a, thankfully, retrievable lineage one ought to have
Narrative
acquired without question or effort, an extension
My first language, the language I did not learn
of the life-giving umbilical. And as the unborn
on my mother’s lap, is English. Being that I
cannot live without this connection before a
am British, and was born in Britain might have
particular age, the tongue has to acknowledge
something to do with this. But this assumes
loss in its bid for necessary survival. This forced
that geography defines the tongue’s shape. My
forfeiture, when stressed, does not mean all
second language, and the language that would be
is lost. Amends can be made, some tongues
considered my mother’s tongue and by extension
are restored to perfection, the knowledge
my mother tongue, was learned and formed at
of severance and repair remains, but is only
school, through the social demands of friends,
problematic if the mutated/mutilated tongue does
the need to belong, and in encounters with distant
not hold intrinsic and desirable value of its own.
family members who had no need for my first language.
I do admit that words like ‘trafficator’ may not find casual usage in British English, but remains
The consequence of this late encounter with
an English word for me all the same. ‘Palaver’
my mother’s tongue means that my tongue
may come everyone’s way, but not everyone has
negotiates its functions deliberately. I speak my
the ability to describe it as such when the word is
second language with the accent of the first,
hardly in quotidian use by those with the privilege
and the former has since been extended by the
of moulding language through assumed authority,
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but lassitude is restricted for those who have to
teachers. I grew up appreciating the difference
live with disempowering ossified English, even if it
between ‘language’ and ‘vernacular’, (language
second-language speakers who find themselves
had far-reaching authoritative power, vernacular
enriching the language of power. I learned early
did not) as by the time I came along, ‘language’
on that the English is not English for all, usage
had clearly won, with parents acting as complicit
may mean the difference between acceptance or
controllers of theirs and their descendants’
ostracism. As James Baldwin eloquently put it:
tongues. I acknowledge for more than myself
It goes without saying, then, that language is
that the punishments meted out to students,
also a political instrument, means, and proof
a colonial generation ago, has succeeded in
of power. It is the most vivid and crucial key
forking the tongue (and mind) of many, perhaps
to identify: It reveals the private identity, and
more successfully than the punishers could have
connects one with, or divorces one from, the
imagined.
larger, public, or communal identity. [ . . . ] [A] nd is absolutely true in England: The range
Punish and Promise
(and reign) of accents on that damp little island
The ability to speak more than one language
make England coherent for the English and
is reputed to broaden the mind, extend the
totally incomprehensible for everyone else.
vocabulary, and support necessary lifelong
To open your mouth in England is (if I may
learning. And bilingualism is now understood to
use black English) to “put your business in
reduce the incidence of Alzheimer’s disease by
the street”: You have confessed your parents,
posing constant beneficial problems of cognition,
your youth, your school, your salary, your self-
and apparently helps the bi-linguist deal with the
esteem, and, alas, your future.
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inevitable changes life is going to bring them.
That UNESCO decided in 1999 to declare the 21st
These ostensible benefits of having more than
of February each year, the annual International
one tongue complicates the relationship people
Mother Language Day, is worthy of note. It
have with languages when inherent value is
addresses the struggles people have undertaken
placed on to the idea of the mother tongue as
to be able to speak what they consider to be their
the former of personal identity, leaving the
mother tongue/own language. The awareness
language of political patriarchy to dominate the
that people are being denied what they consider
public sphere, even if the same tongue suffices
a fundamental element of themselves is linked to
in more than one circumstance. But of course,
politics of power. For better or worse, the power
the practice of calling the language of power
of the state defines for most people the language
the mother tongue in a continuing moment of
and dialect they speak in public, which must be
confounding doublespeak. Language is linked
differentiated to the suppression of a language
to power, and to master the mother tongue is to
a child or adult has acquired as part of their
extract power from a master narrative, even if it is
identity. My mother tells me of the punishment
only to derive self-value from the ability to acquire
suffered by schoolchildren who dared to speak
the very language (with all its nuances) the
‘vernacular’ within earshot of their Anglophile
master originally used to dominate. A language
of authority that empowers the native speaker by denying those with incomplete control of that particular tongue is not particularly motherly. The ability to limit the language of the weak by the powerful explains the praise (for being able to master the master’s tongue) and derision (for denying and masking origin and place) poured on those who speak the language of the powerful too well, even if it constructed as a mother tongue. For the outsider, the over-proficient speaker is an imposter, for the insider the same speaker is a traitor. And the position of insider and outsider remains in flux and can be interchanged in relation to shifting power structures. It is however comforting to know that the gods are not certain when it comes to tongues either. Apparently all the people on earth once had the same language, but they got too good at cooperating and wanted to meet their gods and acquire knowledge. They were promptly punished for this apparent insubordination by being given different languages so they would not be able to understand each other and thereafter scattered into the protective assurances of their new linguistic identity. The same gods later rewarded people for accepting new knowledge by granting them ability to speak in tongues they had not learnt, but again in languages they could not mutually understand. From tower-building to glossolalia, it is the curse of not being understood that defines the mother tongues of all the people who still seek to meet their gods at the fork in the road. ©Raimi Gbadamosi June 2017 ©RGb 2017
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Baldwin, James. If Black English Isn’t a Language, Then Tell Me,
What Is? New York Times, July 29, 1979.
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MOTHER TONGUE KHWEZI GULE
Up until I was in my mid-twenties my sonic
The contrast between authentic and inauthentic
world was by and large a Zulu one. That is if you
speech is perhaps best though also crudely
subtract the English that I was imbibing from
illustrated by the relative ease and confidence
the tertiary institution I was attending, American
with which our President Jacob Zuma
television, American films and American music.
communicates in isiZulu as opposed to his
I can safely say in about two years or so of my
speeches in English. Contrary to most people I
arriving in Durban that changed completely and
do not think that this is a matter of education or
it seems permanently to the point where now,
competence but rather of audience and form.
my sonic space is completely dominated by
President Zuma seems to have internalised the
English. I have begun to notice certain hiccups
prevailing belief or perhaps has always believed
and metaphoric dead zones whenever I have to
that the world of the urbane, cosmopolitan is not
pursue a conversation purely in isiZulu. Not with
his world and that the rural unsophisticated and
standing the human propensity for self-delusion
the great unwashed are where he belongs. I have
I would say that I am able to recover fairly well
no doubt that if you were to take a philosophy
from such hiccups and lapses. I find my footing
professor and make them read a paper on
and fluidity relatively easily. However, it still
quantum mechanics it would reduce an otherwise
came as a minor shock when I first experienced
erudite person into a blubbering idiot. Except
self-doubt in articulating myself in a language I
perhaps for two things: first that said philosophy
had spoken the majority of my life. The anxiety
professor would never put themselves into such
over this little handicap is not simply a matter
a compromising position and secondly even if
of vanity. Language as a marker of class is an
they were to find themselves in such a situation
important sign of one’s right to speak. Sounding
they would probably either spend days and weeks
inauthentic can invalidate the substance of what
practicing their delivery over and over again until
one is saying. Working as I do in a museum in
they sounded as if they have more than one brain
Soweto there is a reasonable expectation that I
cell rattling inside their heads. Or more likely
communicate in the lingua franca of the place
they would approach the text from their own
which is not exactly what I would call “isiZulu-A”,
conceptual world and indeed try to demystify it.
however a speech that is peppered with too many
In that way they would come across authentic,
English words can very easily render the speaker
competent and insightful.
as “out of touch” and alien. Whether one speaks
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in one’s mother tongue or in an adopted language
In the dramaturgy of public speech form is
there is always some anxiety about being
everything. In political speech, including that
understood. So in addition to modulating one’s
snooze fest called the State of the Nation Address
speech in relation to content, pace and tone, one
(SONA), politicians seem to jettison their better
is also constantly mindful of sporting authenticity
instincts in order to maintain a slavish fidelity
which must also not be overdone. That would be
to form. I have never fully understood why an
to give oneself away. Trying too hard is a sign of
intelligent person would torture themselves
inauthenticity.
by reading a speech they had not written, to
an audience that doesn’t care and for a period
who sonic world was no longer their mother
of time that none but the most disciplined of
tongue because in reality these languages are
cadres can stomach. The only people who seem
constantly evolving and new expressions emerge
to care really are the media and talking head
everyday. While this is true it is also true that it is
political analysts. In a world where form has
easy to detect for instance copy in isiZulu that has
finally triumphed over content and 24 hour news
been cooked up in an ad agency or a government
channels, a thing such as the SONA is desired
office. That is because form acts like a sheep
not because it is illuminating but because like
dog that herds everyday speech into appropriate
popcorn it is neither filling nor nutritious, its only
holding pens. To restore the balance between
virtue is to fill up time.
form and praxis is the kind of development I am hoping for. In that sense even European
The tyranny of form is the reason why, for
languages need development. Ultimately this
instance, I am not entirely convinced that merely
is not just a technical exercise but a deeply
changing the medium of instruction in schools
philosophical one and an intrinsically creative one
from English into an indigenous language, in and
as well. If we get that right then an authentic local
of itself alters the chances of academic success
idiom in film-making, publishing, art history will
in any significant way because the problem is the
emerge regardless of what the sheepdogs and
form. Perhaps at primary and secondary school
gatekeepers may think. To conclude I will leave
that might be the case. When I first attended art
you with two quotes the importance of which in
school I struggled not because my competence in
relation to the ‘development’ of mother tongues
the English language was deficient but because
lies not only in their instruction but in their
I was entering an alien discursive environment
attitude.
or form. Concepts are not in themselves pure nor can they be transmitted as unadulterated
‘…the smug Negro middle class to turn from their
celestial ideas untainted by both their own
white, respectable, ordinary books and papers to
genesis, and the prejudices of this toxic soup we
catch a glimmer of their own beauty. We younger
call history. Therefore even if my entire art history
Negro artists who create now intend to express
and art theory had been taught in my mother
our individual dark-skinned selves without fear
tongue I would still have been lost.
or shame. If white people are pleased we are glad. If they are not, it doesn’t matter. We know
In some ways breaking with form necessitates
we are beautiful. And ugly too. The tom-tom
new language structures. But you can’t force it.
cries and the tom-tom laughs. If colored people
Language I would argue is most useful when it is
are pleased we are glad. If they are not, their
organic. In the 2016 edition of the Winter School
displeasure doesn’t matter either. We build our
there was a contest over whether indigenous
temples for tomorrow, strong as we know how,
languages in South Africa needed development.
and we stand on top of the mountain, free within
Masello Motana argued that this talk of
ourselves.’ – Langston Hughes: The Negro Artist
development was an anxiety that afflicted people
and the Racial Mountain (1926)
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‘It is not enough to write a revolutionary hymn to take part in the African revolution; it is necessary to act in the revolution with the people—with the people and the hymns will come of their own accord.’ – Sekou Toure: The Political Leader Considered as the Representative of a Culture (1959) Sources: 1. http://www.english.illinois.edu/maps/poets/ g_l/hughes/mountain.htm 2. http://www.blackpast.org/1959-sekou-tourepolitical-leader-considered-representativeculture
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UNTITLED MBALI KHOZA
2016 | Installation
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PHIRI E SOLA BOA MOKGWA GA E O LATLHE BOIPELO KHUNOU
2017 | Digital drawing
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NGE TSALA BUKA TŠHEGOFATSO MABASO
Nge Tsala Buka was a book commissioned for the exhibition - If We Burn There Is Ash, curated by Talya Lubinsky at the Wits Anthropology Museum. This commission followed from a conversation on language between myself and Lubinsky after my presentation at the last year’s Winter School (2016). Towards the end of the exhibition the book was taken/stolen/borrowed from the Anthropology Museum and its whereabouts are still unknown. Subsequently the final print file has been missing from my personal records. When approached to contribute to the Winter School Workbook I thought it would be interesting and fitting to document this missing work considering that the book engaged questions that emerged from the engagements at The Winter School on Mother Tongue. . In addition, I was interested in the work being lost to me, as the use of written text and books in my practice was initially motivated by a desire to document and solidify ‘different’ knowledge in a way that it would continue to exist in archives years from now.
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Some usUS doDO notNOT haveHAVE a mother tongueTONGUE’ SOMEof OF A ‘MOTHER TATENDA MAGAISA
When all the languages you have are all mother tongues.
When all the languages you have are all mother tongues. What is mother tongue when… you haveis more than one? What mother tongue when… you have more you are elsewhere? than one? you are elsewhere? it is not where you are? itsometimes is not where you are? you have to ask? sometimes you have to ask? other languages have to take place? other languages have to take place? when you havehave to leave behind? when you tosome leave some behind? what you say say depends on whereon andwhere when you are?when you are? what you depends and
Masvingo/Nollywood/English/Zaka/ Morgenster/Bondolf/ Gringo Masvingo/Nollywood/English/Zaka/ Morgenster/Bondolf/ Arconhoek/ GringoArconhoek/ the best cooker/Jam Alley/ the best cooker/Jam Alley/Generations/Johannesburg/south Generations/Johannesburg/south craven/Skipton/Bradford/Mullingar, Shona/Dublin/Kingston/Pretoria/ craven/Skipton/Bradford/Mullingar, Harare/Bulawayo/Galway/ Hollyoakes/Mtv/ Steeton/Yotv/ Mtukudzi/Neria/Sarafina/ loreto college/ Shona/Dublin/Kingston/Pretoria/Harare/Bulawayo/Galway/ Hollyoakes/Mtv/ Suburban Bliss /qui qui/zouk/ pause le stylo/ faça faça faça/…etc.. Steeton/Yotv/ Mtukudzi/Neria/Sarafina/ loreto college/Suburban Bliss /qui qui/zouk/ pause le stylo/ faça faça faça/…etc.. …and when you speak they all become -ish.
…and when you speak they all become -ish.
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MAMA NDIYAKUKHUMBULA YANGA MANTANGAYI
Charcoal on paper | 21 × 29 cm
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LANGUAGE SNOBS (A.K.A ON THE IMPORTANCE OF MAKING USAGE DISTINCTIONS) ABDUL-MALIK SIBABALWE OSCAR MASINYANA I had a conversation with Masello Motana while
of them as possible first in their first-languages,
we were having a cigarette, just before we parted,
the languages of their communities, before slowly
after her brilliant and thought provoking session
but deliberately adding more/foreign languages
during the 2016 Winter School. In English, I was
either as subjects or as languages to be used for
saying something about the importance of African
instruction in whatever it was they were learning.
languages activism, being very passionate and
It gets far more complicated especially the
everything as usual about this topic, when she
application part, but you get the gist. Never was
said something to the effect of, “Part of the
a theory of education (especially for the South
problem here is that even now you are still talking
African context) so clearly appropriate to me than
about this issue in English.” I was stunned,
this. I loved this idea, and for this idea I changed
but not shocked. I think this was the moment
course and found a cause.
where I finally began to deal critically with my long recognised but unaddressed dilemma as
At that point, a man by the name of Neville
an African indigenous languages activist: that in
Alexander was leading a research unit called
most of my day-to-day interactions including with
PRAESA (the Project for the Study of Alternative
my closest friends and in professional circles I
Education in South Africa) and his aim was
generally speak English even when we have an
to push for this idea. He and his entire team
African language in common. What is going on
of devoted individuals worked hard for this
there? How can one be on pulpits preaching the
idea. They trained and supported teachers and
preservation, ‘intellectualisation’ and promotion
lecturers who were developing vocabulary in
of indigenous African languages but at the same
various indigenous languages for teaching
time be conducting one’s social interactions in
geography, science, astronomy, etc. They did
English, the language of the coloniser? There are
translation work. They ran reading clubs in
many possible answers to this question but one
communities. They investigated pedagogical
thing I have come to accept, at least for myself, is
methods best suited for additive bilingualism.
that these are not important questions whatever
They did so much with so little, and at the
the correct answer/s may be.
epicentre of all this activity was Neville. Where am I going with this? One day I am telling a friend
Let me tell you a story. I was an Honours
about how I just adore this man for the theoretical
student, studying linguistics which I picked up
and community work he is doing – his intellectual
at Honours level instead of continuing with my
activism, as it were – and this friend of mine asks
film and media studies because I had heard of
rather disparagingly, “Can Neville even speak
a concept that made so much sense I wanted to
any indigenous African languages?” At this I was
know everything about it: “mother-tongue based
both stunned and shocked. The first thing that
bilingual education”. At its basic level, the idea
came to my mind but which I didn’t say was, “Why
was that for the greatest chances of cognitive
does that matter?”, and years later I am not any
development within the education system,
brighter because I still do not understand why my
learners had to learn every subject or as many
friend thought that was a relevant question.
36
Do we always have to stand as direct beneficiaries
these languages are somewhat in danger of
to the systems of just causes for which we fight?
erosion. Or at least that is not our main concern,
Why is there this expectation, in the area of
if it’s even a concern at all. We are not making
language activism, that those insisting on the
a cultural/heritage/tradition argument for
equality of indigenous African languages for use
the use and development of these languages
in every domain are themselves to be proficient in
but a socio-economic one that has practical
those said languages?
consequences for the livelihoods of those affected by governmental non-application, of
Let me tell you another story. My younger brother
the Constitutionally protected language policies
dropped out of his rural high school after failing
throughout society. (My brother today works as a
Grade 11 twice and becoming convinced that he
driver.)
would not pass even if he tried again. He wasn’t and isn’t stupid, in fact he’s very intelligent. His
As a language activist I am with Kwesi Kwaa
teachers were also not terrible, besides the
Prah in that I believe there is value in making
Geography teacher (who they never had but had
distinctions between what I will roughly call ‘high’
tests and exams in Geography to write for). His
and ‘low’ culture. The main idea here in relation
language skills in isiZulu are far superior than
to the concern about the state of indigenous
mine but his competency in English cannot be
African languages rests on a belief in a hierarchy
meaningfully compared to mine. I do not think
of language practices, where there are elite (but
he would, for instance, understand this essay
not elitist) activities to which language can be put
you are now reading. All his schooling written
and for which that playing field must be equalised
assessments were in English besides the African
to ensure that indigenous African languages are
language subject component (isiXhosa). But
also used if someone like my brother needed
his teachers, to make it easier to understand
or simply wanted to do so. For the pursuit and
the curriculum material, taught the subjects in
realisation of this idea, and this idea alone, some
isiZulu or with a lot of code-switching because
questions I’ve come to realise no longer strike me
teaching them exclusively in English did not
as urgent as they once used to be.
clarify things for the learners. Tests and exams, however, still had to be English. That he was not in danger of losing his stellar speaking abilities in isiZulu and all its nuances did not assist him to pass Grade 11, which was written in English. This, for a lot of language activists, is the crux of the problem about the use of indigenous African languages as languages of instruction. Most language activists are not necessarily cultural activists. We do not harbour a fear that heritage is being lost and that cultures tied to
37
MOTHER TOUNGUE LESEGO MOLOKOANE
“Wa itse ke gopola re dutse le bo Sipho le bo
letseleng’. I am quite certain many languages
Jimmy le majita ba bang ba ba dlalang, ” not
across the globe have one or two phrases or
exactly his words but a friend of mine was telling
idioms that anchor their language or one form of
me about a very enlightening conversation held
communication to a Mother. While the etymology
between some South African musicians on
of the phrase ‘mother tongue’ is subject to
the origins of language. Even though I cannot
cultural interpretations one thing is for sure,
remember why he mentioned the story or how
Mothers are at the heart of almost all if not all
he got to mention it, somehow I remember the
our languages. There is a narrative I learnt ko
above mentioned part of the conversation. I
crèche 27 years or so ago. The narrative was
remember it well because of how he spoke of
recorded in a song and I could relate to its words(
that conversation, how he arranged his words,
particularly why I still remember it) ; ke ne ke
the names of people he mentioned. It was as if I
le ngwana ke sa itse sepe, ke a fiwa Mme, yo
was there, I could relate, even though he never
ntlhokomelang, a nthuta puo… all of a Sunday I
elaborated on the content of the discussion, his
was taught of a new narrative that of the father
utterances were enough to spark my curiosity
and the son in a new language which we called
pertaining to the connection between language
sekgowa.
and music… Since then my worldly, wordy and spiritual ‘She had taken the deadly bow of the captive
narratives has predominantly been that of
Masai and had fitted a gourd to the middle of
sekgowa and the father and the son.
the bow itself, transforming the deadly weapon of war in to the first makweyana bow-harp the world had ever seen. Not only had Marimba invented the first musical instrument, but she was singing the first song as well’ Indaba my children by Vusamazulu Credo Mutwa pg 13 to 14. On page 35 Ntate Mutwa o tswella go kwala ka ga Marimba; ‘Even without the accompaniment of a human voice one can tell a whole story with the xylophone alone. One can use the voice of this holy instrument to create various moods in one’s audience. While other instruments speak to the ears the xylophone speaks to the heart and the soul. Indeed it is an instrument worthy of bearing the name of the Goddess of Music’ The meaning of ‘mother tongue’ in its essence is quite universal. Ka Setswana re a tle re re ke ‘leleme la ga mme’ kgotsa ‘ke e (puo) antse
38
SACRED LIVES ‘ BIANCA MONA
Mother Tongue. Slick and slippery. Shifting. Sensual. Intertangling and co-mingling. Pushing and protruding. Meeting notes of lyrically sweet lips. Honey dewdrops, illuminating. Sweltering pulsing. Summer season licking mint-chocolate ice cream cones. Mother Tongues. Lashing slaying… Releasing stories, truths, Dispelling fables. Healing and freeing. Mother Tongues. The source. Repository. Reservoir. Distilling and spewing. Holding and archiving. Mother Tongue. Scooping baby’s boogers. Clearing and cleansing. Mother Tongues.
39
SHIRIN MOTALA
The invasion of a language to a deeper level of consciousness disturbs me. What were my paternal grandmother’s (Daadima’s) dreams like? Daadima arrived in South Africa by ship and could understand English much more than she could speak it. My parents could speak both English and Gujarati very well, my father still reads books in Gujarati and can write. However, neither parent taught us the language. To this day, I’m still not sure why, even though we’ve asked. Somehow between Daadima, my sisters and I, we navigated the Gujarati-English barrier and each figured out what the other was saying...or at least trying to say. Dreaming in English is all I know. I am reminded of dreams in a religious context. In Islam, it is believed that sleep is a kind of death, as when you are asleep your soul leaves your body. And what you experience in a dream state, your soul is actually experiencing. The invasion of a language, that isn’t yours, into a deeper level of consciousness that interacts with your soul disturbs me more.
40
SPEAKING IN TONGUES PLAYLIST (INCOMPLETE) MASELLO MOTANA AND RANGOATO HLASANE
its not about the mother tongue, it’s what’s its heard what do we really want to hear? 1. JOURNEYS Juju – Nairobi/Chants from ‘Message from Mozambique’ Motebejane! Motebejane! – MATEBELE: Sereto sa Matebele aga Motebejane babina Tlou by (koko Mmilafrom Mammila Clan in Mafefe) (2014) Brothers of Peace – Traffic Cop from ‘Traffic Cop’ (1996) Philip Tabane – Vhavhenda from ‘Muvhango’ (1998) Abdullah Ibrahim (dollar brand) – Hajj (The Journey) Batlaeka – SERETO SA BAKONE BA-NTSHI-DIKGOLO, MOJELA TLAEKAKWENA by KOKO MOKGAETJI SELETELA MOJELA (2012) 2. REMEMBERING ‘FINDING ONE’S SELF’ Boom Shaka – Lerato from ‘Bambanani’ (1999) Rakgetsi – Unknown (Ba geshu ke makgowa…/) Harari – Genesis Culoe De Song – Gwebindlala from ‘Giant Leap’ (2011) Tlokwe Sehume – Naga ya Fsa from ‘Naga ya fsa’ Busi Mhlongo - Yehlisan’umoya Ma-Afrika from ‘Urbanzulu’ (1998) Busi Mhlongo – We Baba omncane from ‘Urbanzulu’ (1998) Fela Kuti – International from … The Best of…African Rhythm Soul 3. FAMILIES Lebowa Mens Choir - Dumelang EFF – Azania from ‘Jazzhour’ (2015) Zim Ngqawana – Interlude from ‘Vadzimu’ (2001) ZIm Ngqawana – Gumboot Dance from Vadzimu’ (2001) Miriam Makeba – The Click Song from … Tumi Mogorosi – Slaves Emancipation from ‘Project Elo’ (2014)
41
GREY/GRIS ROBYN NESBITT
‘Attached are 3 video stills from one of the first works I made post Winter School, during my Masters in Barcelona. In the video, I demonstrate various mixing processes in order to make the colour grey, accompanied by English and Spanish subtitles. The discussions from the Winter School were present, in my mind, when making this video - based on my own understanding of language, and meaning, in my current process of unlearning.’
2016 | Video still
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A BRIEF HISTORY OF THE NAME ‘ODUDUWA REPUBLIC’ AS TOLD BY AROUNA NASSIROU ODUDUWA REPUBLIC “ I decided that name [Oduduwa Republic]. It was another name before I used it. It was ‘Alliyah’, my daughter’s name. I always used it for our businesses and Hamza, my son complained, he said ‘Why do you her name and not mine?’. So I said, ‘let me use Oduduwa’, Oduduwa means Yuroba. If you see Oduduwa anywhere you’ll know that this person is coming from Yuroba. This name is our name, so let me use it. With Oduduwa, I don’t need to say I am this or that culture. It is my tribe, all of the Yuroba people come from Oduduwa.”
Oduduwa Republic 320 Marshall Street Jeppestown, Johannesburg South Africa Tel: 011 618 1013
43
AN EXTRACT OF: THE LANGUAGE QUESTION IN AFRICA BHEKIZIZWE PETERSON
From:
degree that it can be used as literary language, is not achieved simply on the basis of being a native
Bhekizizwe Peterson “The Language Querstion
speaker. Literary writing is of a distinct order
in Africa” in Ato Quayson (ed) The Cambridge
and it requires a deep immersion in, rehearsal
History of Postcolonial Literature Volume II
and marshalling of the specialized cultural and
(Cambridge: Cambridge University Press, 2011)
creative repertoires and stylistics that constitute a “literary tradition”. The degree to which a
In this regard, it is important to note that African
writer is able to command a specific or a number
languages, like foreign languages, do not inscribe
of narrative or literary traditions can sway the
all native speakers, or Africans in general, into
writer’s choice of language and genre. As Irele
their universes in a harmonious, equal and
has observed, for many African writers, writing in
collectivist manner. Writers, depending on their
European languages ‘is not a matter of deliberate
particular backgrounds and conditions, might find
choice, but of necessity’.4 Even in Ngugi’s case,
themselves wrestling with the ideological and
the question is asked that ‘if he desires to break
socio-political implications of the hierarchical,
away from European literary traditions, why does
class, ethnic, gender and age premises and
he assume that the language of African fiction
divisions that are embedded in their mother
can only be fashioned in relation to unabashedly
1
tongues. In the Maghreb, some writers have even
western novelistic traditions?’5 At any rate, these
argued that by writing in French instead of Arabic,
factors are not insurmountable as Ngugi, Achebe
they have been able to ‘transgress boundaries’
and other writers have brilliantly demonstrated.6
of, mainly culture and religion, and treat themes that are considered as taboo. In cases where
In addition, different cultural forms require
authors have pursued similar interests in Arabic,
different types of social investment from
‘no Arabic editor has yet dared to publish their
producers and consumers. Writing and publishing
work’.2 Also, African languages, as Soyinka has
in any language is contingent on the ways in
observed, are not above being manipulated to act
which literary studies are institutionalised
as boundaries between and amongst Africans
(especially in education); the nature of the
leading, especially where ‘linguistic boundaries’
publishing and distribution systems in place;
are exacerbated by ‘colonial boundaries’.3 In the
and the asymmetry in literary awards and prizes
xenophobic violence that rocked South Africa in
between different languages, literatures and
2008, the accents of so-called ‘foreigners’ were
genres. Reading, similarly, depends on one’s
often cited as the aural signs that, according to
access to a range of social requirements such as
their attackers, identified them as ‘alien’.
literacy, time and capital. Access to these social investments is not solely in the provenance of the
Arguably, the intricacies that inform the
writer or reader. So whatever his or her individual
operations of language intensify for those who
ideological disposition on the language question,
want to use language for literary purposes. For
there is no gainsaying the range of social,
one, proficiency and mastery of a language, to the
economic and political interventions that are
44
required in to ameliorate the material conditions and social relations that influence the politics of language, writing and reading in Africa. 1
See wa Thiong’o Decolonizing the Mind, 29-30, where, after noting that writing in African languages is not sufficient Ngugi then glosses these contradictions in terms that are too broad to be of much consequence.
2
See Jean Déjeax ‘Francophone Literature in the Maghreb: The Problem and the Possibility, Research in African Literature 23 (2), 1992, 9-10.
3
Wole Soyinka ‘Language as Boundary’ in Art, Dialogue & Outrage: essays on literature & culture (Ibadan: New Horn Press, 1988), 134, 137.
4
Irele African Experience, 58.
5
Gikandi ‘Ngugi’s Conversion’, 143.
6
See Wa Thiong’o Decolonizing the Mind, 70-71, 74-75, for his struggles on writing using the Gikuyu orthography and connecting to a literary tradition.
45
PRODUCING KNOWLEDGE; IN WHOSE TONGUE? KWESI KWAA PRAH
Some years ago, I stumbled upon some
likelihood these standards will continue to fall
observations made by one of the Boer leaders
because we are trying to prop up languages which
during the period of their struggles against
are not native to our people and in which our
British overlordship in South Africa. This Boer
people can hardly create or formulate innovative
leader, Martinus Steyn, had observed that, “the
ideas. The real lesson in the African experience
language of the oppressor in the mouth of the
of falling standards is that we should be learning
oppressed is the language of slaves.” The truth
in our own languages, we should be empowering
in this remark can hardly be gainsaid. What is
our languages and thereby empowering our
remarkable about it is that it equally reflects
people. There is nothing cognitively and inherently
the African condition with respect to the use
inadequate in our native languages. All languages
of colonial languages in contemporary Africa.
are intrinsically capable of scientific and
How many of us realize that the use of English,
technological mastery if we technically empower
French or Portuguese is a neo-colonial cultural
them. In other words, we can do it, if we want to.
reference point? How many of us understand that development and progress in any serious sense
The centre of gravity of the use of these colonial
is impossible and strategically ethnocidal if we
languages lie in Europe and North America
continue to work in these colonial languages?
and for as long as the 10% of us who use these languages persist in using them, we deny our
Few of us, less than 10% of Africans, speak these
people who do not speak these languages
colonial languages with any degree of authority.
involvement with knowledge production;
When we go to parliament we attempt to present
knowledge reproduction and full civic life. For as
arguments and argue in these languages which
long as we accept to speak, hear, learn and argue
we have very little control over. Indeed, there
in “his master’s voice”, we inevitably accept in
are many people in parliament who can hardly
perpetuity cultural inferiority and dependence on
express themselves as fully as they would wish
knowledge sources located outside our societies.
in the colonial languages. Worse still is the fact,
People who insist on using Western languages in
that the general citizenry cannot follow what goes
societies in which the overwhelming majorities
on in parliament. There are African parliaments
have their own languages, have implicitly
which even insist on the use of colonial languages
accepted social and cultural inferiority vis-à-vis
(and insist on dress-codes based on Western
the Westerner.
conventions). The same problem is devastatingly present in our educational institutions. Pupils
What is also remarkable is that in the
and students spend their time grappling with
contemporary world it is in Africa that this
linguistic inadequacies instead of the substantial
problem is most manifested. Post-colonial Asia
acquisition and interrogation of knowledge. Very
has largely abandoned this colonial baggage. I
often, these days, you hear complaints about
insist that, this is why they are moving forward,
falling standards in the use of English or French
advancing and developing while we stagnate and
in our secondary schools and universities. In all
rot in our backwardness. Countries like Vietnam,
46
Cambodia, Indonesia, Malaysia and Korea were all
day. Developing languages belong to developing
until the end of the 2nd World War colonized like we
societies. Languages which do not develop or
were, but today their development and prosperity is
flourish, stagnate and retrogress, and in time
based on the usage of their own languages.
become extinct. Prof. Kraus of the University of
A number of conclusions can be drawn from all
Alaska/Fairbanks suggests that in a hundred years,
of this. For a start, our elites, who insist on using
90% of the languages of today’s world will become
colonial languages, are doing Africa and Africans
extinct. When he says this, he is of course not
a monumental disservice. We will not develop on
referring to English, French and Portuguese. He is
the basis of the colonial languages. How can we
amongst others, referring to our languages. This
develop in languages which 90% of our people
is a danger we face if we allow our anti-national
hardly understand, speak or write properly? I
elites to persist in their folly. I go back to the point
suspect sometimes that the elites partially realize
which the Boer leader was making in their struggle
this but that the social and cultural power they
against the British – “the language of the oppressor
wield over the masses depends on their usage of
in the mouth of the oppressed is a language of
these colonial languages. Abandoning the colonial
slaves”.
languages is, I suppose, like cutting the branch on which they are perched. The colonial languages are indeed, in the neo-colonial order, languages of power and influence. They are ultimately, languages of remote control by the real owners of these languages. We are at best cultural pawns in the imperial games of the masters of these languages. For as long as we are subsidiary users of these colonially bequeathed languages we remain cultural appendages and adjuncts of our former colonial masters. We are more creatures of Western power than autonomous and independent agents of our progress. But if we want to move forward, like post-colonial Asia is, we will have to do this with our languages and cultural belongings. Another point which needs to be made is that the underdevelopment of our languages, which is going on in parallel with the maintenance of colonial languages, is leading to the deterioration in substance and status of our languages. African languages are, at best, marking time in a world in which most advancing and developing languages are acquiring expanding lexicals by the
47
DYLAN VALLEY
Afrikaaps at its core is a decolonization project
to their children in an attempt to disassociate
in the form of a hip hop theatre show. It aimed
from “the language of the oppressor.” English
to reclaim the language for all who speak it,
was also seen as aspirational and more worldly.
and to dismantle the racialized standard of
This was the case with my family.
the language, Algemeen Beskaafde, popularly referred to as suiwer Afrikaans (pure Afrikaans.)
I came on board the Afrikaaps project (upon
This standard, as most South Africans know,
the invitation of director Catherine Henegan
places white Afrikanerdom at the centre of the
and dramaturg Aryan Kaganof) to document
language, whereas the origins of the language tell
the process of the making, of making the show,
a mostly unknown, completely different story.
using the kaaps dialect and Afrikaans hip hop as a vehicle to reclaim the narrative of Afrikaans.
As the late Neville Alexander writes in his essay
Through discussions and workshops with the
Afrikaans as a Language of Reconciliation,
musicians (and co creators) of the show such
Restitution and Nation Building, were it not for
as the poet MC Jitsvinger, Blaq Pearl, hip hop
the Khoi, The San and the slaves (From various
activist Emile YX?, bassist Shane Cooper, b-boy
parts of Africa and Asia) being forced to speak
Bliksemstraal, singer Moenier Adams, Khoisan
Dutch as a lingua franca, Afrikaans as we know it
musician and poet Jethro Louw and Cape
would not have existed:
Jazz prodigy Kyle Shepherd, we collectively went through a transformative process. From
“Had this not been the case, if the Dutch had
Oudtshoorn to Amsterdam, we spread the
carried out the systematic extermination of the
message of restitution, one kwaai rhyme and
aboriginal people, and had the good burghers
bevokte bassline at a time.
of Holland and Zeeland been interested in mass colonisation, South Africa today would have
The aim of the documentary was to take this
had a form of Dutch that would have the same
work further, going where the show couldn’t.
relationship to Algemeen Beskaafde Nederlands
In the process, I not only reconnected with
as American or Australian or, indeed, South
the language, but found there were so many
African English has to the Queen’s English.”
other people out there like myself, whose families had exiled themselves from Afrikaans.
Most Afrikaans speakers don’t know this part of
In the aftermath of Rhodes Must Fall, Open
the history, including some Afrikaans scholars,
Stellenbosch and Fees Must Fall, and with
according to one of the Afrikaaps interviewees,
decolonization firmly in the national vocabulary,
historian Saarah Jappie. The result of this is
the ground is ripe for a homecoming.
that black speakers (I include coloured in this definition of blackness) of Afrikaans are denied any real ownership of the language, both in real and symbolic terms. Many “mother tongue” Afrikaans families stopped speaking the language
48
49
TITLE PENDING: A CONSISTENT ERASURE OF THE NUMBER “TWO”, VALUE UNKNOWN VICTORIA WIGZELL IN COLLABORATION WITH SACHA KURMAZ
2017 | Photograph (Courtesy Sacha Kurmaz)
Money talks. Some monies talk louder than others. - But metals?
50
51
READING LIST
52
53
Alexander, Nelville. “Afrikaans as a Language of Reconciliation, Restitution and Nation Building.” Spreek, Thetha, Talk:’n Suid-AfrikaansNederlandse Dialoog Oor Die Dinamika Van Taal, Kultuur En Erfenis. University of the Western Cape, Belville. 22-23 Sept. 2009. Lecture. Bakhtin, M. M. “Forms of Time and of the Chronotope in the Novel.” The Dialogic Imagination: Four Essays. Ed. Michael Holquist. Austin: U of Texas, 1981. In lieu of a text, Motana requested participants consider the statement below. It is her view that the nuances of mother tongue are most accurately defined by oral traditions. “Tloga tloga e tloga kgale. For many people language is simply a naming tool and a way of communicating. It is a hemisphere of thinking that contains the philosophy of a certain culture. As an aunt and historian I am perturbed by the rate that very young children assume English as a cognitive language. I believe parents should only consider English as an educational medium at grade 1”
Mother Tongue (July 2016): Caxton Local Newspaper Initiative. Web. Available: https:// issuu.com/mothertonguesouthafrica/docs/ mothertongue_final_pages Prah, Kwesi Kwaa. “The Burden of English in Africa: From Colonialism to Neo-Colonialism.” 5th International Conference on the Theme: Mapping Africa in the English-Speaking World. University of Botswana, Gaborone. D – 04th June 2009. Lecture.
54
55
PARTICIPANTS
56
57
Ashley Whitfield
Michael Cheesman
Ben Gapare
Molemo Moiloa
‘ Bianca Mona
Mthunzikazi Mbungwana
Boipelo Khunou
Nontobeko Ntombela
Clara Cruz Almeida
Nomazulu Taukobong
Day Mthembu
Raimi Gbadamosi
Dorothee Kreutzfeldt
Rangoato Hlasane
Eduardo Cachucho
Rasik Green
Giles Baro
Robyn Nesbitt
João Orecchia
Shehnaz Munshi
Khwezi Gule
Shirin Motala
Kwanele Mboso
Sibabalwe Oscar Masinyana
Lauren von Gogh
Steffen Fischer
Lesego Molokoane
Talya Lubinsky
Lindiwe Matshikiza
Taryn Mackay
Madeleine Dymond
Tatenda Magaisa
Masello Motana
Tšhegofatso Mabaso
Mbali Khoza
Victoria Wigzell
Meghan Judge
Yanga Mantangayi
58
NOTES
59
60
NOTES
61
62
63
CREDITS Taryn Mackay, Lauren von Gogh, consultation Oduduwa Republic, atmosphere Robyn Cook, design Molemo Moiloa and Ashley Whitfield, concept Ashley Whitfield, 2016 Winter School Workbook editor
Part of VANSA’s Two Thousand and Fourteen Ways of
Being Here Project
64
www.vansa.co.za