Is It Possible to Revitalize a Dying Language? An Examination of Attempts to Halt the Decline of Irish
This paper evaluates the attempts to revitalize the indigenous language of Ireland. It examines how the number of native Irish speakers declined under British rule, and how this trend continued even after independence, when Irish was declared the country’s official language. Successive Irish governments have used two main strategies to reverse language shift. The first was to protect the small Irish speaking areas in the west of the country, the Gaeltacht. The second was to rely on schools elsewhere to produce new generations of fluent Irish speakers. By the 1970s it was apparent that neither policy was working. However since then, somewhat improbably, an increasing number of people have begun to use Irish, both inside and outside the Gaeltacht. This paper examines whether this revival constitutes reverse language shift. In particular, it asks to what extent Irish is now being passed on as a mother tongue to a new generation of children.
Minority Languages and Group Identity
The central concern in this book is the relationship between language and group identity, a relationship that is thrown into greatest relief in ‘minority’ settings. Since much of the current interest in minority languages revolves around issues of identity politics, language rights and the plight of ‘endangered’ languages, one aim of the book is to summarise and analyse these and other pivotal themes. Furthermore, since the uniqueness of every language-contact situation does not rest upon unique elements or features – but, rather, upon the particular weightings and combinations of features that recur across settings – the second aim here is to provide a general descriptive framework within which a wide range of contact settings may be more easily understood. The book thus begins with a discussion of such matters as language decline, maintenance and revival, the dynamics of minority languages, and the ecology of language. It then offers a typological framework that draws and expands upon previous categorising efforts. Finally, the book presents four case studies that are both intrinsically interesting and – more importantly – provide specific illustrations of the generalities discussed earlier.
Early Missionaries and the Ethnolinguistic Factor During the ‘Invention of Tribalism’ in Zimbabwe
There is evidence from across the disciplines that at least some of the contemporary regional names of African tribes, dialects and languages are fairly recent inventions in historical terms. This article offers some evidence from Zimbabwe to show that missionary linguistic politics were an important factor in this process. The South African linguist Clement Doke was brought in to resolve conflicts about the orthography of Shona. His Report on the Unification of the Shona Dialects (1931) shows how the language politics of the Christian denominations, which were also the factions within the umbrella organization the Southern Rhodesia Missionary Conference, contributed quite significantly to the creation and promotion of Zezuru, Karanga and Manyika as the main groupings of dialects in the central area which Doke later accommodated in a unified orthography of a unified language that was given the name Shona. While vocabulary from Ndau was to be incorporated, words from the Korekore group in the north were to be discouraged, and Kalanga in the West was allowed to be subsumed under Ndebele. Writing about sixty years later, Ranger focusses more closely on the Manyika and takes his discussion to the 1940s, but he also mentions that the Rhodesian Front government of the 1960s and 1970s deliberately incited tribalism between the Shona and the Ndebele, while at the same time magnifying the differences between the regional divisions of the Shona, which were, in turn, played against one another as constituent clans. It would appear then that, for the indigenous Africans, the price of Christianity, Western education and a new perception of language unity was the creation of regional ethnic identities that were at least potentially antagonistic and open to political manipulation. Through many decades of rather unnecessary intellectual justification, and as a result of the collective colonial experience through the churches, the schools and the workplaces, these imposed identities, and the myths and sentiments that are associated with them, have become fixed in the collective mind of Africa, and the modern nation states of the continent now seem to be stuck with them. Missionaries played a very significant role in creating this scenario because they were mainly responsible for fixing the ethnolinguistic maps of the African colonies during the early phase of European occupation. To a significant degree, these maps have remained intact and have continued to influence African research scholarship.