The Ngugi Debate: Nigerian writers’ take on language for African writing
By Editor
THE passing onto ancestry of one of Africa’s pioneering writers Ngugi wa Thiong’o has reawkened the age-old debate about the appropriate language African writers should use to write the continent’s literature – whether it should follow the trailblazing path Ngugi canvased or Chinua Achebe’s continued use of European languages of English, French and Portuguese. Ngugi’s example was so radical that he discarded his baptismal name ‘James’ for his natve Kikuyu Ngugi and actvely began to write in Kikuyu, a Kenyan language and later translating his works in English. The responders include a former president of the Association of Nigerian Authors (ANA) and the current one, among others.
Ibrahim Sheme: I have just read a piece in a WhatsApp group which effusively argued that the late Ngũgĩ wa Thiong’o considered language as “liberation”, hence his rejection of his Western Christian name, James, and adoption of his Kikuyu name, as well as reverting to writing in his native language in the late 1970s and advocating for writing in African languages.
The piece said: “He argues that writing in European languages alienates Africans from their own culture. His name itself—untranslated and unapologetically Kikuyu—symbolizes this stand: language is a tool of both colonization and liberation.”
My response to that piece is that in today’s world, most African writers unfortunately take more delight in their prowess to write in the European colonial languages in any given genre. Some even despise vernacular (mother tongue) language literature, seeing it as inferior. Even translation from their colonial language corpus is not encouraged. All the major literary prizes are awarded to colonial language writing, and African writers associations are the main promoters of this venture. In Nigeria, almost all the writers associations (with the exception of some great, though unreported efforts up North) are falling over themselves in promoting writing in English to the point of a frenzy. Mentorship, webinars, conferences, etc, are strictly for English speaking writers!
About two decades ago, the Association of Nigerian Authors (ANA) tried to support writing in the indigenous languages, as indicated by the theme of its annual conference held in Kaduna. I was the publicity secretary of the association then. Since that time, mum has been the word on the subject.
In this sense, can Ngũgĩ wa Thiong’o be seen to have succeeded in his mission of the decolonisation of African minds when members of his primary constituency – the African literati – have refused to serve as his apostles?
Ngugi wa Thiong’o
Denja Abdullahi (former president of ANA): My compatriot, I can tell you that ANA has tried its best over the years to promote writing in the indigenous languages. I remember that beyond the initial Kaduna experience in 2009, ANA held two major workshops/conferences on writing in the indigenous languages. One was held in conjunction with Lead City University, Ibadan on the works of the Yoruba writer, Adebayo Faleti and the other was on the writings of Abubakar Imam held with Kaduna State University. I was at the centre of both events as the then General Secretary of ANA. Both workshops were very successful and I remember that in the build up to the Kaduna workshop, the current Emir of Zazzau sent me a passionate text message of support reflecting his late father’s prominent role in promoting Hausa language and literature during his lifetime. ANA has been trying to establish literary prizes in indigenous literature, starting in 2005 with an advocacy before the late Emir of Kano, Ado Bayero, right in his palace for one to be endowed for Hausa Literature. Letters were sent here and there but nobody responded positively. A glimmer for Igbo literature came from the then Senate President, Kenneth Nnamani. He supposedly agreed to endow a prize for Igbo Literature when ANA executive visited him. ANA advertised the prize, somebody won it and it was a Titanic battle to get the prize sum as agreed upon from his office. Some smart aides of his used official manoeuvering to corner the better part of the money and gave ANA a paltry sum that could not administer the prize beyond the first year.
ANA has always reached out to writers in the indigenous languages but it is like they prefer to ‘exoticise’ themselves as a special breed to be left alone. When people with good intentions try to endow a prize in the indigenous languages, some persons rush there to corner the thing for themselves against established associations like ANA. That was how the Karaye Hausa prize got cornered, and when the bubble burst later in a public show of shame. The prize supporter walked out of a public presentation after lacerating the shoddy ways of the prize’s administrator. It was Dr. Wale Okediran and myself who appealed to the prize’s sponsor to return to the hall.
There are many other instances I can recount but the bottom line is that we should all cooperate rather us trying to establish our own separate empires of influence if we are to advance writing in the indigenous languages.
Khalid Imam: I was at the Kaduna event you mentioned and the Karaye Prize presentation in Abuja. It is true that ANA has been trying to promote indigenous languages, but they need to do more especially by immortalizing some indigenous languages writers at its Abuja headquarters like they did to Achebe and other writers writing in English.
Usman Oladikpo Akanbi (ANA president): Denja Abdullahi, well said, sir. May I add my own bits to it. It should be understandable that in a country as linguistically diverse as Nigeria, English would most likely serve as a primary vehicle for communication, facilitating dialogue across ethnic divides. A common lingua franca becomes essential for ensuring that individuals from different backgrounds can engage with one another effectively in an ethnically diverse country like ours. While this does not diminish the importance of promoting (writing in) indigenous languages, it is evident that international languages such as English, French, and Arabic will continue to play a significant role in making literary works accessible to a broader audience, both domestically and internationally.
The Association of Nigerian Authors (ANA) recently organised a programme, ‘Anataiment,’ for young and potential writers at the Mamman Vatsa Writers Village, Abuja with a focus on promoting indigenous languages. This initiative is commendable, and we have encouraged several of our chapters to follow suit.
It is worth noting that securing sponsorship for even English language works has become increasingly challenging, not to talk of indigenous ones. The national executive faces significant hurdles in navigating the complexities of securing support, often exacerbated by adverse publicity stemming from internal conflicts.
Nonetheless, let me say this here: there is merit in concerned individuals establishing allied platforms (as alternatives) to ANA, leveraging these opportunities to promote indigenous languages as a means of expression. Such initiatives can help foster a more diverse and vibrant literary landscape in Nigeria. ANA will be ever ready to partner with such initiatives.
Usman Abdul: No, Ngugi did not succeed. And he cannot. No one can. In my opinion, the premise that language is primarily a means of subjugation, and thus promotion of indigenous languages is liberation is reductionist, defeatist and rather ultra conservative. People are only mentally colonised to the extent that they allow themselves to be. Certainly, believing that their language, and by extension their culture, is inferior is negative. Cultures, of which languages are a subset, are dynamic, and evolve and grow with interactions with other cultures. Isn’t it myopic and ethnocentric to reject all other cultures except one’s own? As a Fulani, nothing strikes me as a true representation of the weak argument ascribed to Ngugi than the world view espoused by many of my ethnic members, in (unjustifiably) holding on to the supremacy of their culture. Still, when it comes to language, even the Fulani always find it pragmatic to adopt the language of their bigger neighbours. In Nigeria most Fulani speak Hausa. But, what do I know?
