Paper short abstract:

In this paper, I suggest that reading African literatures is central to a practice of decentring European perspectives, as while fictional narratives and the tools of storytelling steer the reader through a story, they also simultaneously challenge the desire to find oneself reflected in it.

Paper long abstract:

I propose to critically reflect on the practice of reading, teaching and studying African literary texts in Western universities in the current age of identity politics and the question of representation. Mohale Mashigo's speculative fiction short story “Untitled II” closes with her protagonist, a Black South African woman who has just landed on a new planet, staring into faces which look like hers: “How is this possible? Standing around me, all with their hands up is … me. Not really me; but there are six people or things standing around with the same face as me.” Mashigo's writing articulates the shock of finally seeing oneself reflected in cultural productions. Such a literary commentary on representation also indirectly begs the question about that which is no longer in focus. This invite us to think about representation in a reversed manner, and, possibly, to transcend it: what does it mean to read literature in which oneself, as a white, European reader, is specifically not represented? How does this contribute to reading African literatures as a practice of decentring the European perspective? This line of questioning reveals how the study of African literatures has substantial contributions to make to wider societal issues beyond area studies: challenging the constraining aspects of identity politics, as well as bringing to the fore a much needed focus on the functions and forms of storytelling, fiction, and narratives, in a world of social media in which boundaries between reality and fiction are constantly blurred.

Paper short abstract:

This paper discusses the role of W. H. I. Bleek in the consolidation of Afrikanistik and aims to give insight into its colonial origins. Bleek's theories opened space for academic interest in African languages but also solidified hierarchies between ethnic groups in terms of language development.

Paper long abstract:

Since its inception, the field of study of African languages by German authors has been a tense interplay between theory and practice, scholarship, and colonial matters. Although this tradition would only be properly institutionalized in the twentieth century as "Afrikanistik," its roots can be traced back either as a branch of the German comparative philology or to the effort of pre-unification German protestant missionaries engaged in spreading Christianity in Africa. While most of the German philologists dismissed their interest in African history and culture, the missionaries were attempting to connect the African people in the universalistic and monogenetic discourse of evangelization and expansion of Christendom. Although differing initiatives, they relate to each other as missionaries were the primary field source for philologists, and, in turn, philologist categories were paramount for their language classifications and grammars. The work of the German linguist Wilhelm Heinrich Immanuel Bleek (1827–1875) was a turning point in this relationship. Bleek was the first trained philologist (under mentors like Alexander and Wilhelm von Humboldt and Jakob Grimm) field-working in Africa. He spent his short life studying African languages and folktales and promoted the professionalization of the discipline in South African universities. He not only reproduced the philologist's concepts but also developed his own evolutionary categorization of African languages that solidified long-lasting hierarchies between ethnic groups in terms of language. This paper aims to discuss his role and legacy in the formation of Afrikanistik as a scientific discipline.

Paper short abstract:

Drawing on linguistics and phenomenology, this paper argues that decolonization is impossible without involving language. Introducing a comparative perspective, this claim is illustrated on case studies from Africa (Zimbabwe, Rwanda) and Eastern Europe (Ukraine, the Baltics, the Caucasus).

Paper long abstract:

This paper suggests that the decolonization process has several distinct phases. First, the Fanonian counter-violence, which is a violent conflict that decisively reconfigures a colonized entity's identity. This conflict may not be directed against the erstwhile colonizers and it may be separated by a span of time from the achievement of political indepenedence.

This period of raw physical violence is followed by what can be called epistemic decolonization. Epistemic decolonization is built upon two pillars. One is a recentring of history: a new way of telling the history ensues on the basis of the memory of the violent conflict. In a successful decolonization, this means rewriting the history from the perspective of the now decolonized, free nation (or other collective entity). Recentring the history involves also a shift in how this entity perceives the content of its culture and this culture's relationships and entanglements with other cultures.

The second pillar is language. This paper makes the strong claim that epistemic decolonization is impossible without involving language. The impact of language is developed theoretically drawing on linguistics and phenomenology. Then this impact is illustrated by means of several case studies. Regions in Africa (Zimbabwe and Rwanda) are studied in detail and compared to regions undergoing, or having recently undergone, decolonizing processes in Eastern Europe, in particular Ukraine, the Baltics (Lithuania, Estonia), and the Caucasus (Georgia, Armenia). The case studies draw on corpuses of texts articulating decolonization in the languages of the regions, both the languages of the empires and local languages.

Paper short abstract:

Though the early development of African languages was steeped within colonial ethos, the methodology was often decolonial and inclusive. The multiglossic praxis of Samuel Ajayi Crowther, 19thC Nigerian linguist, priest and translator, provides a future decolonial model for African language studies.

Paper long abstract:

Some of the earliest contributions to African language studies occurred ironically within complex colonial formations. For example, the study of Yoruba and Igbo (two of Nigeria’s major languages) began with the work of Samuel Ajayi Crowther, a freed Yoruba slave (1807-1891), who was to become a linguist and a priest. Despite working within an evangelical and arguably colonial ethos, Ajayi Crowther’s work was foundational to African indigenous language and knowledge development. Ajayi not only wrote the first grammars for Yoruba and Igbo, but also translated the English Bible into Yoruba, which helped to standardise the language across its numerous dialects. Not much has however been written about Ajayi’s linguistic/translation practice or methodologies. This paper argues that though Ajayi’s work was steeped in colonial/evangelical work, his praxis was both decolonial and inclusive in orientation. He attempted to approximate the Yoruba/African indigenous grammar, rhetoric, and semiotic ways of knowing, while also giving allowance for colonial linguistic realities. It is also fascinating that Ajayi Crowther derived his early practice from a multilingual setting, being the hetero-glottal camp (in Sierra Leone) for freed slaves from different African ethnicities. How did this setting impact Crowther’s decolonial/inclusive methodology and what lessons does this hold for the future of African language studies? I argue that subsequent colonial and neocolonial policies imposed a “recolonisation” regime on African languages and rhetoric, which is evident in contemporary religious and secular texts. I juxtapose some of these with Ajayi Crowther’s praxis, in order to advance the argument of decolonisation and inclusivity.

Paper short abstract:

"Ethnocritique" as an innovative method for a future literary anthropology (Afrikanistik). Uncovering a cultural and narrative concept from Senegal in literary texts of Mariama Bâ, Fatou Diome, Ken Bugul and Marie NDiaye by focusing on words and terms of the Senegalese language Wolof.

Paper long abstract:

In my dissertation, the defense of which is still pending at the beginning of 2024, I focus on a cultural and narrative concept from Senegal that can be discovered in literary texts of Mariama Bâ, Fatou Diome, Ken Bugul and in an indirect manner in a novel of Marie NDiaye. In order to uncover this cultural and narrative concept, I applied the scientific method ethnocritique, which I will explain in my lecture using selected citations. This innovative method points the way towards a literary anthropology that strives to leave the Eurocentric path in order to adopt an Afrocentric perspective. Incommensurability is allowed in order to discover – hidden behind and between the French lines – the world views which motivate not only the authors themselves, but also their characters' actions and the worlds they narrate (diegesis).

The focused elements in the text analysis are the non-French words and terms from one Senegalese language, Wolof, which I speak fluently, as I lived in Senegal for a long time. This knowledge, but also the fact that as a German I am distant to both the French and the Senegalese culture, enables a particular perspective on the studied texts.

My presentation brings together some of the main foci of this panel: the importance of the study of African languages and the role of (cultural) translation, innovative research methods of African (and other; even European) literature(s) and pressing social issues, e.g. the migration to Europe of the Senegalese youth motivated by unquestioned cultural concepts.

Paper short abstract:

This panel presents the way African languages should be studied. It analyses language dynamics in African and Western universities, redefining narratives and perspectives.

Paper long abstract:

This research explores Yɛlɛbere, a unique jargon used by initiative men in bↄbↄ-speaking communities in Burkina Faso. Also called a language of masks, this jargon is spoken during the period of traditional ceremonies which start from February to June. Yɛlɛbere is exclusively spoken by bↄbↄ initiative men in Burkina Faso, contributing to or hindering social integration with other ethnic groups. This paper attempts to examine Yɛlɛbere through a sociolinguistic theory. Through the lens of sociolinguistic theory, this research seeks to understand how the use of Yɛlɛbere may shape interpersonal relationship and community dynamics with the broader context of Burkina Faso’s multicultural society. A qualitative methodology is deployed to collect in-depth information. The interview guide will be a crucial tool in gathering firsthand accounts and perspectives from initiative men proficient in Yɛlɛbere, as well as members of other ethnic groups with whom they interact. The findings of the study will reveal whether Yɛlɛbere is a contribution or an obstacle to social integration in Burkina Faso. Ultimately, the findings of the study may inform broader discussions on the coexistence of linguistic diversity with the unique cultural landscape of Burkina Faso.

Paper short abstract:

Global scholars in African Studies aim to utilize the current global interest in African cultural productions to boost the digitalization of African languages. This paper highlights constraints, focusing on two indigenous Nigerian languages

Paper long abstract:

There is a burning desire by scholars of African studies as well as other global scholars of African descent to leverage on the recent cultural productions from Africa enjoying unprecedented level of attention globally, to increase the digitalization of African Languages.There has been concerted efforts in this direction in different countries and institutions across Africa. This no doubt is without serious constraints that have hindered the actualization of these goals. This paper seeks to draw from the case studies of two indigenous Nigerian languages to reveal a number of such constraints. The objective is to draw global support and collaboration to increase the access of at least official African languages by all users and learners We shall adopt quantitative and qualitative methods to show the challenges controlling the African languages in the process of their being digitalized as well as current efforts in the process. Insights will equally be drawn from relevant works of scholars on other African languages. Seeing the place of Africa in the global affairs as well as her languages being among the most widely spoken in the world, the work tend to reveal that digitizing African languages is one way of closing the linguistic gap or in balance between Africa and the rest of the world. It is one way of tackling linguistic imperialism which Iwuchukwu (2005) have shown to be among the basic reasons of Africa's undevelopment.It further shows that better understanding of Africa may also be achieved through the digitalization of her indigenous languages.

Paper short abstract:

Naija is one of the commonly used languages in Nigeria. It employs diverse persuasive strategies in everyday communication contexts. This work explores the rhetoric in communication praxis and provides more understanding of human communication, and the nuances of persuasive communication in Nigeria.

Paper long abstract:

Naija is one of the resourceful and dynamic languages of communication in Nigeria. But, often times, when matters of language are considered in the discipline of languages and linguistics, Naija is not considered as a language that requires serious attention. Yet, the influence of Naija can be seen in the lives of the users and also in the diverse languages in Nigeria. The interplay of cultural values, social norms, and power dynamics in shaping communication practices are some of the strengths of Naija. This paper seeks to delve into the interesting realm of rhetoric within communication praxis. By studying how Naija is used to create and employ persuasive messages across diverse situations, this paper aims to gain more understanding of rhetoric beyond Western frameworks; highlight the richness and complexity of persuasive communication in African contexts; provide insights into how Nigerians navigate complex social and political landscapes through persuasive communication; and foster more inclusive and participatory forms of engagements.