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In the Caribbean and specifically in Jamaica, the most accepted language for communication is that language left to us by our European colonisers. The pidgin that developed from the contact of the African slaves and European masters later developed into their own individual languages (or Creoles). They (the elite in society) shun these languages as inappropriate or inadequate for public and sometimes even private use. This notion is widely accepted by even those who can speak nothing else but the Creole.
It has fed belief that the use of the Creole, in Jamaica’s case “patois”, makes one inferior to the users of Jamaican Standard English.
This research serves to educate the minds of these “elite” and those not so fortunate but have adapted that way of thinking. It also serves to inform them of the reasons not to doubt the equality of the Creole to the official language, to remove the thought of the Creole being inferior or bad language, and to invoke a sense of pride in one’s “nation language”( term used by the Barbadian poet Braithwaite).
Research Questions:
➢ Do young people consider patois as bad language?
➢ Do people view Jamaican Creole as Jamaican Standard English’s equal?
➢ Has the language prejudice-taught to us by our European colonisers- been passed on to this present generation and by what degree?
➢ Can prejudice be prevented from being perpetuated for coming years?
Technical terms:
➢ Indispensible- Absolutely necessary; vitally necessary
➢ Mother tongue- One's native language; the language learned by children and passed from one generation to the next
➢ Culture- All the knowledge and values shared by a society
➢ Creole- A mother tongue that originates from contact between two languages
➢ Prejudice- A partiality that prevents objective consideration of an issue or situation
➢ Dialect- The usage or vocabulary that is characteristic of a specific group of people
Creole according to the Dictionary.com is a pidgin that has become the native language of a speech community.
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. Language is the spoken or written form or way of communicating in a society. “The mother tongue is indispensable in all forms of progress of a community: psychological and intellectual balance of its members. If we continue to force the child, Martiniquais, to subject to a lifestyle in French at school and a Creole one at home, we will reinforce the process of collective irresponsibility plaguing the Martinique community ... a people who is reduced to practice its language only at home is condemned to face the death of its culture, of which this will only be the mirror reflection of an otherwise real agony.” Edouard Glissant, writing about Creole in Martinique. We can embrace this statement made by Edouard Glissant in the wider Caribbean and even more distinctly Jamaica. “Many sociologists argue, in fact, that without language, there can be no culture at all.” according to Lisa J. Mcintyre in her book, The Practical Skeptic Core Concepts in Sociology, third edition. This definitely backs Edouard Glissant’s statement “condemned to face the death of its culture’. Often times, our own dialect is pushed to the back burner and scoffed at. This may not seem like a big issue but it helps to destroy our culture.
“We keep knowledge from the majority of people by denying them knowledge in the language they use. There is something very wrong in saying to a human being, 'Let me cut off your legs, and I will give you artificial ones, which will be perfect.' I'm saying let us walk on our own two feet...” says, Ngugi wa Thiong'o, Kenyan writer who initiated literature in his native Gikuyu tongue. Language is about identity, according to Linton Kwesi Johnson in Jamaica Gleaner, 2006/10/15.He says, “For me, one of the defining characteristics of poetry is authenticity of voice, and my natural voice is the ordinary spoken Jamaican language.”
Stephanie Tame-Durrleman in Jamaica Gleaner, 2007/12/16 in the article “The Unique Jamaican Creole” states that, One thing that became evident to her in time was that we as a people (Jamaicans) frequently unconsciously perpetuate inherited and useless prejudices if not forced to abandon them. She further explained that she has learnt from her studies at the University of Geneva that “ Jamaican Creole is not a 'corruption' of a language, but a 'language' in itself ...” . In other words, it is not broken or bad English.
Few persons seemingly realize that what we now embrace as "Standard English" was in its infancy one of hundreds of the regional dialects spoken in England, and like our Patois, went through similar rites of passage before a single form emerged, or was selected, as the standard. What our linguistic experts have been urging all along is, we are now moving towards bilingual status. This prospect horrifies some of us to whom Standard English is sacrosanct. The common "patois" (as an evolving language in its own right) is seen by some as a threat to the preservation of "accepted" Standard English. Indeed, the prejudice not disguised when Standard English is referred to as "proper" English.
Figure 4: Language Awareness (JLU, 2005, p. 8)
This table evidences that Jamaican Standard English (English) is much more frequently attributed to positive features than Jamaican Patois (Patois) is. Ostensibly, the respondents of this survey see speakers of Jamaican Standard English as more intelligent, more educated, and as having more money than Jamaican Patois speakers have. Firstly, this in parts, sure enough, reflects the socio-structural reality, since Jamaican Standard English is the official language of Jamaica and is the classical language of the political leaders and institutions of higher education. Secondly, the survey clearly shows traditional prejudices like the connection between intelligence and language use
. Regardless of these clear impressions, “it appears that since the independence of Jamaica in 1962 there has been a significant change in attitudes towards Jamaican Patois. Increasing linguistic research on creoles, the resulting establishment of creoles as languages, and the rise of positive attitudes towards Jamaican Patois, as a means of ethnic identity, socio-cultural expression, and an economic factor, considerably lifted the image of Jamaican Patois (cf. MoEY&C, 2001, p. 8). In addition, it contributed to a pressure on the state to accommodate the use of Jamaican Patois in a wider range of official contexts (cf. Devonish, 2008, p. 629), e.g. in school or court (cf. Francis, 2008a – report on the training of Jamaican Patois interpreters for assistance before the court).”
Data Collection Sources
The Researcher used two major Data Collection sources discussed further down. During the data collection, the researcher was aware of the legal and ethical concerns regarding collection and even analysis. There was privacy concerning subjects and data and consent sought from subjects.
Sixty (60) Individuals were issued Questionnaires. Those to whom questionnaires were given had a week in which to complete it. At the end of that week- the period February 18 to February 24, 2011-, only fifty (5o) questionnaires were collected. These questionnaires served as the bulk of The Researcher’s primary sources of data. In addition, observations were made based on persons; attitude to the language, language registers used and by whom and how often. These observations were made in the classroom, on the bus, on the street, at home, and at church.
The Researcher’s secondary sources came from Gleaner articles, texts and other books. The web was a quite helpful source but wisdom was used in the information taken. Communication Notes from in Lower Six Form was also referred to. The Researcher even visited the Kingston Parish Library.
In conclusion, The Researcher did everything in his power to stay on the ethical and legal side of collection and analysis. Be assured that the information presented in the research is all true and reliable.
Presentation of Findings
“This chart shows the age age
groups of those individuals
Who were given questionnaires.”
Figure 1:Shows the age groupings of the fifty Figure 2: shows their sex
Persons to whom Questionnaires were issued.
Figure 4:Shows the sector in which the 50 persons who got questionnaires work in.
Figure 3:Shows the employment status of individuals.
Figure 6: Should Patois be used for instruction in schools.
Figure 5:Shows what individuals think of patois;
if it is a slave language.
Figure 7: Shows what individuals think;Figure 8:shows how often individuals
Patois should be used informally only. Speak patois.
Figure 9: Patois is a sign of illiteracy.Figure 10: Shows how often individuals
Speak Standard English
Figure 11 Shows if Patois is easier to speak figure 12:shows which makes individuals than Standard English Feel more comfortable
Figure 13: Shows; patois Should become jamaica’s first language
Interpretation of Findings
Fifty persons received questionnaires twenty-two (22) males and twenty-eight (28) females. The larger age groups were individuals in their teens and twenties; which totalled more than half (56%). This is important, as these are the young people. Their view on this matter is most important, as they will lead our society in the coming years. The number of students and the number of employed interviewees both totalled 22 with the unemployed totalling just six (6).this is interesting as six (6) of the interviewees were above the age of fifty (50) very close to retirement age. The Researcher has reasons to believe that five of those are truly retired leaving just one person out of a job for whatever reason.
Sixty-four percent of those employed admitted to working in the private sector. When asked if they believe that patois is a slave language only one person was adamant that it was. This person stated that they strongly agreed that patois is a slave language. Thirteen of the respondents simply agreed that it was while in contrast fourteen disagreed with twenty-two seriously denouncing that thought saying they strongly disagree. The use of patois in schools for instruction seems to cause some controversy.
Most of the respondents strongly disagreed but not by a far margin with others strongly agreeing that, it should be so. A tiny few disagreed with the others maybe 10 or so agreeing. Should Patois be used informally only had 36% strongly disagreeing with that motion and 22% disagreeing. This leaves a total difference of 16% when compared to the 2% that strongly agrees and the 40% that merely agrees with patois remaining in the informal arena.
A vast majority disagrees with the suggestion that patois is a sign of illiteracy. The greater number of respondents strongly disagreed with only one strongly agreeing. Ten (10) persons admitted to speaking Creole “occasionally” with 32 individuals claiming that they speak it quite “often” and only 8 saying they “always” do. When asked the inverse question 18 say they occasionally speak Jamaican Standard English 21 say the often do with only 9 claiming that its always used by them.
When they were to say whether patois is easier to speak than Standard English, there were no reservations so an area chart was used to present this. As expected by The Researcher an absolute majority strongly agrees that patois was easier 22 and 21 agreeing that it is. The remaining seven (7) persons of the fifty who received questionnaires disagreed and strongly disagreed six (6) and one (1) respectively. The Researcher must say he was blown away by this one. 26 of the persons who were interviewed felt more comfortable with Standard English. Twenty-four (24) admitted that patois filled that col. With a tiny difference of two (2), it is astonishing that more people find patois easier but feel more comfortable with Standard English.
The results to this last question are rather intriguing. Should patois become Jamaica’s first language? Four persons strongly disagreed, 18 just disagreed leaving a total of twenty-two (22) individuals. Fifteen (15) persons strongly agreed to this notion and 13 simply agreed making a sum of 28 persons.
Discussion of Findings
The Researcher has found this research to be quite refreshing in the information it brought forth, from the literature review, the presentation and the interpretation of findings. This research has opened The Researcher’s understanding of the language situation in Jamaica.
Some commonalities found between the literature review and the data findings. For instance in the evaluation of which language (patois/JAMAICAN STANDARD ENGLISH) the respondents felt more comfortable with most of the respondents say they felt more comfortable with the Jamaican Standard English which would be described- by “Language Education Policy in the tension between Jamaican Standard English and Jamaican Patois” - as a traditional language prejudice passed down. However, these same respondents said that patois is easier to speak than JAMAICAN STANDARD ENGLISH in Figure 11. This is because according to Stephanie Tame-Durrleman in Jamaica Gleaner, 2007/12/16 “ one thing that became evident to her in time was that we as a people (Jamaicans) frequently unconsciously perpetuate inherited and useless prejudices if not forced to abandon them”
In the data findings a vast majority of respondents declared that patois is not a slave language this fact can be supported by Stephanie Tame-Durrleman (2007) in Jamaica Gleaner, who explained that she has learnt from her studies at the University of Geneva that “ Jamaican Creole is not a 'corruption' of a language, but a 'language' in itself ...” . In other words, it is not broken or bad English neither is it just merely “slave language”.
In Figure 7, we find that 58% of the respondents disagreed with patois being a slave language and 42% agree that it is. This finding correlates so well with this statement from the ;Language Education Policy in the tension between Jamaican Standard English and Jamaican Patois: quoted from the literature review- “it appears that since the independence of Jamaica in 1962 there has been a significant change in attitudes towards JAMAICAN PATOIS. Increasing linguistic research on creoles, the resulting establishment of creoles as languages, and the rise of positive attitudes towards JAMAICAN PATOIS,”
The Researcher would like to shed light on one difference found between the Literature Review and the Data Findings. The table shown in the literature review formulated in (2005) shows that at that time, out of a sample group of 1000 73 persons (7.7%) thought that the speakers of Jamaican patois were more intelligent, 550 (57.8%) thought the standard English speakers were more intelligent. When my research was done with a group of fifty (50) persons a vast majority disagreed that the use of patois was a sign of illiteracy. My research was done six (6) years later so it may be argued that things has really changed since. In addition it could also be argued that my target group of fifty (50) is smaller than the thousand (1000) targeted in the earlier research.
Conclusion Limitations and Recommendations
In conclusion we find that Jamaican Creole is in no sense a bad language or broken English. It is seen as such by those to whom the plantation prejudice has been passed down. Many persons today are becoming more comfortable with the language; it is spoken on bothe formal and informal occasions. Eg. The Manatt commission of enquiry, it’s noticed that those attorneys and politicians at sometime switched to the basilect. So people today from all walks of life liberally use the language
There were many limitations in trying to get this piece together. The Researcher faced problems of expense; bus fare, printing questionnaires, internet cafe, and printing the project itself. When the researcher sought persons to fill out the questionnaires many refused, and some never returned it. The researcher travelled to different institutions- UWI, UTECH- in order to get the perspective of those learned persons.
I would recommend however, that more qualitative and quantitative research be done. People should be taught -especially young people-
Bibliography
Lisa J. McIntyre. (2006). The Practical Skeptic Core Concepts in Sociology (Third edition). McGraw-Hill. Phillip A. Butcher.
Cassidy, F. G., 1971a. Jamaica Talk. Three Hundred Years of the English Language in Jamaica. Basingstoke/London: Macmillan Education Ltd.
Cayol, D., 2008. Patois or Jamaican Creole? Report in The Jamaica Gleaner, June 29, 2008. Online: http://www.jamaica-gleaner.com/gleaner/20080629/news/news4.html (03.05.2010)
JLU, 2005. The Language Attitude Survey of Jamaica. Data Analysis. Jamaican Language Unit, Department of Language, Linguistics & Philosophy, Faculty of Humanities & Education, University of the West Indies, Mona.
Online: http://www.mona.uwi.edu/dllp/jlu/projects/Report%20for%20Language %20Attitude%20Survey%20of%20Jamaica.pdf (01.05.2010)
Angus Stevenson. (2002). The Little Oxford English Dictionary (eight edition). United States. Oxford University Press Inc., New York
Linton Kwesi Johnson. (2006).Language as identity. Jamaica Gleaner, 2006/10/15
Hubert Devonish. (2002). Language rights, justice and the constitution. Jamaica Gleaner, 2002/01/27
Stephanie Tame-Durrleman. (2007). Exploring the unique Jamaican Creole. Jamaica Gleaner, 2007/12/16
Geof Brown. (2008). Patois as language or broken English. Jamaica Observer, 2008/7/04
Daniel Jettka. (2010). The language situation of Jamaica,Language Education Policy in the tension between Jamaican Standard English and Jamaican Patois Hilary Term. Dr. John Harris
The Language Attitude Survey of the Caribbean. (2017, Feb 11). Retrieved from https://studymoose.com/caribbean-studies-3-essay
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