Keynote Paper, Museums and Heritage Research Workshop

The Linguistic Parameter In The Preservation Of The Collective Memory: A Kenyan Perspective

Frederick Kang'ethe Iraki, Associate Professor of French, United States International University (USIU)

Draft not to be cited

Abstract

It can be argued that the emergence of the human language both in its social and cognitive or representational functions served as a powerful engine in catalysing the socio-cultural revolution of about 60,000 years ago. In modern times, the Kenyan peoples employed indigenous languages to encrypt their thoughts, traditions, values and norms. The encoded knowledge and skills were passed from one generation to another via language, the indigenous medium. However, with the advent of British colonization, a “superior” language emerged and displaced the local languages as the authentic repositories of Kenyan cultural heritage and modes of thinking. The ensuing linguistic conflict threads the colonial and post-colonial history of Kenya. Language identities continue to define the political and socio-economic topology of modern Kenya. Most of the collective knowledge of the Kenyan people is encoded in English, a language spoken and understood by less than 30% of the entire population but its prestige is immense.

This paper analyzes the cardinal role of language in the definition and preservation of the collective memory of the peoples of Kenya. It argues that local indigenous languages are better repositories and purveyors of the entire gamut of cultural values and norms, and modes of thinking that define a society.

Key words: language, cognition, cultural heritage, values, norms, evolution, conflict

1. Introduction

Steven Pinker (1994) posits that the human language evolved as an instinct and is therefore as natural as other biological systems. Noam Chomsky (1967) had earlier on suggested that humans are imbued with a natural device that predisposes them to acquire language. Indeed, it is this language acquisition device that enables humans to master extremely complex linguistic structures within a span of four years of exposure to native speakers. But whatever the origin of language, it is undeniable that human interaction played a pivotal role in activating and reinforcing the biological structures.

As a collective human heritage from evolution or elsewhere, language has continued to serve as the medium for passing on knowledge, skills and desirable predispositions from one generation to the next. Culture as we understand it, is conveyed through language interaction.

Museums are custodians of artefacts, scientific specimens and other objects of permanent value (Webster’s Universal College Dictionary). The materials displayed therein embody what a society values and therefore desires to transmit to current and future generations. In the case of Kenyan museums, an overwhelming majority of documents are written in English, a fact that alienates the majority of Kenyans who are not literate in the language.

This paper argues for linguistic justice in the preservation of Kenya’s heritage since it is through language, especially indigenous languages, that memory is firmly grounded in our minds. A lingua franca like Kiswahili can be used alongside English to render the artefacts more familiar and hence easier to remember. Further, use of other pathways that reinforce memory and learning could b explored too. These include auditory, visual, olfactive and tactile methods of presenting our heritage. Finally, there is need to document and archive endangered languages as they too are part and parcel of Kenya’s heritage.

2. Social and cognitive role of language in memorialisation

For some scholars social language predates cognitive language (Mithen 1999). Indeed, other primates employ non-vocalized language during grooming, eating and mating. But humans are further credited with having the ability to manipulate various symbols and representations to describe or distort reality. This ability is thanks to what Mithen describes as cognitive fluidity. It enables humans to use metaphors, which is mapping across different semantic domains, to communicate thoughts and processes. This is what we refer to as the cognitive function of language.

Oral vs. written languages

In the arena of memorialisation, the two uses of language are inter-related. Visits to the museum and the chat around the exhibits assume a special social colour. The site is a socialization space where students and other visitors meet an exchange ideas and contacts. The medium of communication is oral as opposed to written language. But the exhibits are dumb and accompanied by written texts in English.
But chronologically, spoken language appears before written language and this precedence has cognitive implications. In the Kenyan context, most indigenous languages are yet to be codified, hence the over-reliance on the spoken word. Socialization is done more orally than in the written form. In terms of memory, the spoken word is more powerful in anchoring concepts and images in the mind.

In matters heritage, oral modes of expression are more relevant and adapted to the way Kenyans acquire, store and retrieve information (historical or otherwise). This memorialisation is further buttressed by non-verbal modes of communication.

Non-verbal modes of expression – extension of language

The displays in our museums can enhance memorialisation by employing non-verbal means of relaying information alluded above. These include pictures, positioning of exhibits, realistic depiction of historical scenarios, etc.

3. Language and memory

In the Kenyan context, oral renditions of events assist the mind in recording, acquiring and retrieving knowledge and skills. Oral literature records attest to the invariant oral means of enhancing memory in traditional societies. This mode of memory enhancement has not changed much.

In science, memory has three main components, namely registration, retention and recall or recognition (Rono et al, 2006). In these three components, language, especially oral, plays a pivotal role. In Kenya, oral language, whether direct or through telephone, radio or television, alleviates the registration issue considerably. This is because oral language tends to be informal and less structured or academic. It creates more intimacy. Retention is also enhanced by using a language that we are more familiar with. The youth in Kenya will retain a concept more readily in Sheng (local jargon based on Swahili grammar) than in English or vernacular. This is because of the affective dimension; they love Sheng.

The affective parameter

Rono et al (op.cit) further argue that smell and emotions play a key role in long term memory. When information is encoded in a language that people love to use, it will be retained and recognition/recall and other memory components are given a great impetus.

In Kenya, the employment of local languages in the museums, including Sheng, could have the net result of rendering the museums more relevant, alive and therefore useful to many people including the youth. Karega-Munene (2006) aptly critiques the current status of our museums and offers suggestions to make them alive and more relevant.

4. Language and heritage

Memory is very important in learning, and language is the engine that enhances memory (acquisition, retention and retrieval) and learning refers to the “relatively permanent change in a person’s behaviour” (Rono et al. Op cit). Heritage, in the context here, refers to the collectively owned resources that emanate from our history of knowledge. These resources could include language, specimens, artefacts, etc. Kiswahili has over time become every body’s language in the East African region despite its humble origins in Mombasa. It is now part of our common heritage.

It can therefore be argued that the choice of language in museum business (explanations, displays, etc) can enhance or hinder the process of memorialisation. It can assist or jeopardize the ownership of museums in terms of people feeling that a museum reflects their values and aspirations for a better tomorrow. This is the learning we are alluding to.

Language and power

The current Constitution affords more prestige to English to the detriment of local languages. English is the official language – all instruction and documents are in English, a language spoken by the elite and the educated. Similar situation obtain in Francophone and Lusophone Africa where French and Portuguese are the undisputed languages of power. This colonial history has a serious bearing on heritage issues. How does the imposition of a foreign language impact the three components of memory mentioned above?

Many scholars have argued and demonstrated that only about 30% of African peoples master the foreign languages (English, French and Portuguese) while the rest communicate almost exclusively in their native languages (Iraki 2004). So, when all documents are encoded in foreign languages, who are they meant for? How well are they understood? Does this phenomenon enhance learning, memorialisation? No doubt, the English language in Kenya excludes more than it includes, and therefore it is ill-suited for enhancing memorialisation.

Language balance

Colonial history is also part of our heritage in Kenya, and there is no denying the importance of English in the era of globalization. The argument here is that English is important but it should not replace or kill our indigenous languages. A judicious balance between the use of English and local languages is desirable to capture our past and face the future with better understanding and intelligence. In this regard, there is need to codify and digitalize the local languages as a means to preserve them and also enhance their usage by younger generation. Failure do so may lead to the demise of our collective wealth of languages.

5. Conclusions

In this paper, we have argued that language, especially native languages, play a key role in enhancing the processes of memorialisation. Not only do the values get entrenched and etched on the minds, but also learning is facilitated. Further, the use of oral, visual, auditory, tactile and olfactive methods of presenting information in the museum can supplement the rigid and distant written word.

Moreover, the affective parameter is important in enhancing memorialisation and in this respect, museums could be rendered more interesting and fun by using a diversity of presentations, artefacts, use of IT, drama, etc.

Finally, a judicious choice of language does not mean doing away with English. Rather, it takes into account the need to reach more people in a democratic spirit, in lieu of excluding the very people whose history we are trying to preserve for posterity.

Let every language have its rightful place in the sun!

6. References

Chomsky, N. (1967), Syntactic structures

Iraki, F.K. (2004), Alienating Democracy in Kenya: The linguistic perspective, East African Human Rights Journal, Nairobi.

Karega-Munene (2007), The challenges of Promoting Heritage resources for Social and Economic Development in Kenya, unpublished PowerPoint presentation to Ferguson Centre, Open University, 24 May 2007.

Mithen, S. (1999), The Archeology of the Mind.

Pinker, S. (1994), The language Instinct.

Rono, et al. (2006), “Memory and forgetting” in Clinical Psychiatry and Mental health, Ndetei, D.M. (ed), AMREF, Nairobi.