Abstract
This chapter seeks to explore how colonial education was used as a double-edged sword to promote interests of colonialists while hindering the development of African cultural and multilingual ideologies. It looks at how post-colonial Zimbabwe has done no better in handling issues of -isms in the education sector. It considers problems that Zimbabwe encounters in its education systems and could be linked to colonial periods. Contemporary complications would then be a ‘colonial heritage'. Certain -isms would be evident and the paper aims at unpacking them vis-a-vis maiming of indigenous languages in Zimbabwe and the world at large by actions of colonizers. When Zimbabwe became independent, it inherited an education system that was purely in the hands of colonial masters. The education system was segregatory and planned on racial grounds in colonial times. The chapter embraces the ‘one language' ideology concept that was used by colonialists to enhance their presence in Africa, thus Sesotho in Gwanda South is one of the many languages that has seen its demise through the numerous -isms.
TopBackground
The chapter identifies colonialism as the main contributor to linguistic oppression in Africa and the world in general. In other words, through colonial education the government of the day gained mental control over those it ruled. It is clear that language in post-colonial Africa is studied from both negative and positive perspectives since in other facets it is perceived as a concrete alternative to enhance inter-nation communication especially under the current globalisation mantra. Most African countries were colonised immediately after the Berlin Conference in 1885 although the ‘Scramble for Africa’ had started in the middle of the nineteenth century. The partitioning of Africa ignored the geographic placing of people by their ethnic and social groupings with borders cutting groups and placing them in different territories. Immediately after colonisation, each colonial power enforced its language on its colony. Educational policies which carried colonial ambitions determined the form of education which was desired by colonial masters.
Africa was colonized mostly by France, Spain, Portugal, Germany and Britain. For the countries under France, Spain and Portugal the colonizers’ respective languages were taught from primary level upwards which meant total immersion thus promoting assimilation. It is prudent to highlight that Britain tolerated indigenous languages at lower levels of education (mostly grade R until the third grade) and introduced English from the fourth-grade till one completed their formal education. Missionaries accepted African languages initially for basic literacy and translation of the Bible and hymnals. Cultural acceptance as was necessary to explain Christianity was approved by the Church and used even if it afterwards promoted colonial interests. Colonial languages had an impact on colonized nations because most of them went on to adopt their colonizers’ respective languages after attaining independence.
While this is the case, many countries have amended their constitutions to embrace indigenous languages spoken and contained within their borders as a way of reversing colonial imbalances which were deliberately crafted in such a way that perceived African languages as inferior. Their multilinguistic and multicultural appeals are reflected in their constitutions as a way of giving equal status to all languages within national borders. Learning institutions and government organs have been either mandated or formed to promote racial and tribal equality by way of adopting legislation that has ratified education policies that for long ignored the existence of African languages.
Key Terms in this Chapter
Linguicism: Mainly concerned with the reproduction and unequal division of power and resources between dominant and subordinate groups using languages. Linguicism has repercussions on how people perceive the use of language and usually leads to their inability to use their own language to the extent of being excluded in certain communicative events. People use linguicism to place their language over other varieties while suppressed languages accept their fate as natural. Due to linguicism, Sesotho language in Gwanda South has been playing subordinate to Ndebele. In this context decoloniality of the education system becomes a pre-requisite.
Ethnicism: Classification of people according to common racial, national, religious, tribal, religious, linguistic, or cultural origin or background. Ethnic groups in Zimbabwe after the April 2013 constitution now strive for linguistic freedom where English and Ndebele/Shona have dominated before and after independence. On the forefront is Tonga; Sotho, Venda, Kalanga, Shangani, Chewa, Xhosa, Sign Language and others as enshrined in the Amended Constitution of 2013 are following behind in advocating for linguistic space. Apparently some ethnic groups because they happen to be in the majority or won the first elections after independence think dominating ‘minority’ ethnic groups and ‘intracolonial’ occupation of their territory indicates how powerful they are and how they have won the hard way independence for everyone. They go on to commit linguistic imperialism dominating all areas of language use. Social media might have a new say in all that ‘majority’ mischief. Ethnic feelings can pack lots of emotions and be expressed variously in a world that is advocating for democratization and basic human and animal rights.
Bilingualism: The ability to speak in two languages; the constant oral use of two languages. In the classroom in Gwanda South, Zimbabwe, learners are seemingly denied full use of both English and Sesotho by being forced to use English whether they know it or not, in all school activities. Bilingual education should instead occur where both languages enjoy equal time in school instruction. Sotho children should because of little fluency in English be given instruction officially in Sesotho. Probably the best form of education in Gwanda South should be bilingual with complete and equal status on both languages.
Multilingualism: Use or ability to use many languages. In Sotho territory English, Ndebele, Sesotho, Shona now operate. Venda, Kalanga visitors and government workers might eventually affect the area adding more local languages. Reconciling each one of them to one another is an essential principle which will limit negative effects of –isms. Without proper language maintenance multilingualism could cause chaos in Gwanda South.
Racism: A belief that race is the primary determinant of human traits and capabilities and that racial difference produces an inherent superiority of a particular race, racial prejudice or discrimination. Some racists believe that biology has something to do with racial prejudice.
Linguistic Imperialism: Extended linguistic control surviving from colonial times; extending power and dominion over a state by direct imposition of language of colonial master to continue gaining control through the language over political, economic and other areas of a country as a direct extension of power, authority and influence. Linguistic imperialism has unfortunately been accepted by African governments after independence generating skewed interests all over leading to researchers crying foul. In Gwanda South, Sesotho language has for long been subservient to Ndebele.
Ubuntuism: Following morality, ethics and justice portrayed by black people. Embraced and promoted by Desmond Tutu Anglican Bishop in South Africa, the philosophy shuns racism, brutal treatment of people and discrimination in any form. Once followed ubuntuism is bound to effectively divide language space in such a manner that every language has its fair usage and linguistic friction is minimized.
Colonialism: Control by a dominant power over a group of dependent people. It should stop when a people get free but in some states colonial administration and mentality persists years into a country’s freedom. The colonial legacy in this case has seen Sesotho language being denied space way into the independence of Zimbabwe. This study seeks to draw attention to an educational curriculum that never set out to promote co-existence of indigenous languages in Gwanda South and Zimbabwe in general.