Abstract
In this paper, the intersection between decoloniality, language, identity and communication is discussed in how they come together in the use or refusal to use Cameroon Pidgin (CamP). The paper draws on the concepts of coloniality and decoloniality and relates them to language as used by Cameroonians in South Africa. The argument is that it is surprising that many Cameroonian Pidgin speaking immigrants are choosing not to communicate in Pidgin, especially since usage of the language from the home country could become a locus of solidarity and reproduction of one aspect of the everydayness of home in a new country. This article relies on a qualitative framework comprised of openended interviews, focus group discussions and participant observation to explore the role of language, identity and decoloniality in communication. The idea is to explore how these issues and themes intersect, and what the intersections themselves tell us, firstly, about the nature of identity and, secondly, about the relationship between language and identity.
Highlights
Introduction and BackgroundCameroonian variety or other existing varieties such as Nigerian Pidgin English, Ghanaian Pidgin EnglishThis paper presents and defends the intersections of the notions decoloniality, language, identity and communication using the example of Cameroon among others, are simplified forms of English used mostly by illiterates in some of the former British colonies of WestAfrica.Pidgin (CamP) in the context of Cape Town, South AfricaAyafor
This paper reports on participants that were involved in followup interviews to guaranteed credibility. 2013:304), this paper argues that the third world, has d) Data Collection Strategies and Ethical Procedure reason to engage in Aimé Césaire’ (1955) call for force and Limitations considering emerging new forms of theorizing based the Drawing from Keyan Tomaselli and Lauren Dyllcontinuity of dehumanizing practices, logics, and Myklebust (2015), the researched were foregrounded as the intimate others given the important role they play as some who initially rejected Cameroon Pidgin (CamP) verbally and opted to
English but feel compelled to speak CamP for solidarity James, Anna, Sidonie and Tom may want to maintain purposes like Sidonie and those who were aware of their the Cameroonian statuesque of language use in Cape pluriversality and would like to make use of their Town by continually trying to deny CamP its linguistic repertoire by using language in a creative communicative role in hope to fit into the English manner, and so, needed CamP like Bob as shown dominant white group, thereby reacting to the colonial below, and postcolonial hierarchies of languages and identities even in Cape Town, Cape
Summary
Cameroonian variety or other existing varieties such as Nigerian Pidgin English, Ghanaian Pidgin English. The University of Buea (Bobda, 2006), the first and oldest English-speaking University of the country, prohibit Camp This is a continuation of the colonial legacy from the Germans to the British and the French and the postcolonial authorities. Dibussi (2006) assesses that several billboards discouraging the use of CamP are to be found displayed at the University of Buea campus with information : Succeed at university by avoiding Pidgin on campus, with African-American studies for instance This knowhow of the colonial subject becomes interesting in the case of South-South contact between two densely multilingual and culturally diverse nations. The expression “postcolonial spaces” is used to cover all aspects of societal and individual behaviour
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