Visualizzazione post con etichetta Africa. Mostra tutti i post
Visualizzazione post con etichetta Africa. Mostra tutti i post

Meet the only 4 people on Earth who speak this ancient SA language

Imagine speaking a language that is spoken by only four people on the planet and you are 84 and can't read or write. This is the story of Katrina Esau, one of the four siblings who speak N|uu. The language is believed to be more than 25000 years old and is spoken by the San people.

Like other San languages, N|uu is a melody of clicks, often punctuated by exclamation marks when written.

Esau, who lives in the small township of Rosedale attached to Upington in the Northern Cape, has the status of a chief in her community.

She is the only one of the four siblings who is actively involved in the preservation of this language after the apartheid government stopped its use.

In 2014, she received the Order of the Baobab from President Jacob Zuma.

But "Ouma Katrina", as she is affectionately known, is not in good health and worries about what will happen to her language once she dies.

The other speakers are her sisters Griet Seekoei, 86, and Johanna Koper, 97, and their brother, Simon Sauls, 69.

Another sibling, 70-year-old Lena Sauls, does not speak the language.


Simon Sauls and Johanna Koper share a joke in their language, which is spoken by only four people in the world 
Image: Alon Skuy

The Times visited the siblings in their homes with the assistance of David van Wyk, a resident of Upington who is passionate about preserving the language.

The family agreed to speak to us for a small "disturbance fee'' of R450.

Despite not knowing how to read or write, Esau helps to run a small school at her home together with Van Wyk where she teaches children vocabulary and pronunciation.

"I would love to have a proper school, not this little school in my yard. The people must speak the language. The children must be able to speak. I want to see different people speak N|uu. Not just the Bushman, but different people," Esau said.

Esau had 11 children but only four are still alive. One of her granddaughters, Claudia Snyman, has been instrumental in the teaching of N|uu in the community.

With the help of the Pan South African Language Board, Esau has authored four books that are used at the school.

Van Wyk, who has been trying to get more funding for the school, said N| uu is in danger of disappearing.

"Afrikaans is the spoken language in this community. What we want to achieve with the school is to have people speak, read and write the language. Our dream is to see the language even being taught at school," said Van Wyk.

The school, which has primary and high school classes, began in 2001 and now has about 40 pupils.

While Esau manages to speak N|uu often, her siblings are not as lucky.

When we arrived at the house of her brother "Oupa Saul" he happily greeted us: "!Honkia.''

We travelled with him to meet his sister Johanna Koper and the two chatted away like youngsters speaking a secret language.

"Nobody taught me this language. I got it from being breastfed by my mother," she said.

Griet Seekoei is in poor health and was barely able to speak upon our arrival.

When her brother walked into her bedroom, her mood changed and the two chatted happily in N|uu.

We also visited Lena Sauls, the only sibling who does not speak N|uu.

"Every time I try to speak to her in N|uu, she just tells me to stop speaking to her in that Bushman language," said Oupa Sauls.

Her response to her brother may be one of the reasons the language is facing extinction.

"When people who worked at the farms spoke N|uu, their bosses told them to stop talking the Bushman language in their presence. People became ashamed of speaking the language and gradually less and less people could speak N|uu," Van Wyk said.

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https://www.timeslive.co.za/news/south-africa/2017-09-21-watch--only-four-people-on-earth-speak-this-ancient-sa-language/

Pidgin - West African lingua franca

What is Pidgin?

The Oxford English Dictionary definition of Pidgin is: A language containing lexical and other features from two or more languages, characteristically with simplified grammar and a smaller vocabulary than the languages from which it is derived, used for communication between people not having a common language; a lingua franca.
Simply put, Pidgin English is a mixture of English and local languages which enables people who do not share a common language to communicate.
Most African countries are made up of numerous different ethnic groups who do not necessarily have a lingua franca, so Pidgin has developed.
It is widely spoken in Nigeria, Ghana, Equatorial Guinea and Cameroon.
There are differences, because English is mixed with different languages in each country but they are usually mutually intelligible.
A form of Pidgin has developed into a mother tongue for the Krio community in Sierra Leone, which non-Krios can find difficult to understand.

What is so special about Pidgin?

"It's quite fluid, it keeps changing all the time and it's expressive as well," says Bilkisu Labran, head of the new BBC language services for Nigeria.
"Sometimes, if you don't have a word for something, you can just create an onomatopoeic sound and just express yourself. And it will be appreciated and understood.
"I can talk about the gun shots that went 'gbagbagba' and you get my gist. So it vividly captures it instead of describing or trying to find a word to say: 'The gun shots were very loud'."
Also, Pidgin hardly follows standard grammatical rules so "you can lose things like verbs", by saying: 'I dey go' to mean 'I'm going'.
Other examples are:
  • I wan chop ( I want to eat)
  • Wetin dey 'appen? (What is happening?)
  • I no no (I do not know)
  • Where you dey? (Where are you)

How many people speak it?

It is difficult to know the precise number of speakers across the region as it is not formally studied in schools and is spoken in varying degrees of proficiency.
But many millions of people undoubtedly speak it on a daily basis, especially young people.
Nigeria is estimated to have between three and five million people who primarily use Pidgin in their day-to-day interactions. But it is said to be a second language to a much higher number of up to 75 million people in Nigeria alone - about half the population.
Although it is commonly spoken, Pidgin is not an official language anywhere in West Africa.
In many schools, children are disciplined if they are caught speaking Pidgin, rather than English.
However, some local radio stations do broadcast in Pidgin.

How did it originate?

West African Pidgin English, also called Guinea Coast Creole English, was a language of commerce spoken along the coast during the Atlantic slave trade in the late 17th and 18th Centuries.
This allowed British slave merchants and local African traders to conduct business.
It later spread to other parts of the West African colonies, becoming a useful trade language among local ethnic groups who spoke different languages.
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http://www.bbc.com/news/world-africa-38000387

Des applications linguistiques pour apprendre les langues africaines

Hausa, Kiswahili, Chichewa, Duala, Lingala, Yoruba, Luo, Malagasy, Wolof, Camfranglais, Nouchi et tutti quanti, près de 2 000 langues sont parlées en Afrique. Longtemps étouffées par les langues dites « officielles » et très souvent héritées de la colonisation telles que le français, l’anglais, l’espagnol ou le portugais, elles semblent aujourd’hui connaitre un certain regain d’intérêt, et la démocratisation de l’accès à Internet y est pour beaucoup.
Applications mobiles, sites web spécialisés et autres, loin des initiatives gouvernementales, plusieurs acteurs se battent pour faire (re)vivre les langues vernaculaires d’Afrique. Qui sont-ils ? Que font-ils ? Le web peut-il véritablement donner une seconde vie à ces langues ? Etat des lieux.

Mukazali : une encyclopédie en ligne pour apprendre le lingala 

C’est l’idée qu’a eu la romancière congolaise Alpha Mobe, créatrice de « Mukazali», une application pour smartphones et tablettes, permettant d’apprendre le Lingala. Son principe de fonctionnement est simple, car il s’agit en fait d’ « un dictionnaire français-lingala et lingala-français, contenant 2600 mots en français et 2000 en lingala », une langue parlée dans plusieurs pays africains comme la République Démocratique du Congo, la République Centrafricaine, le Congo-Brazzaville, le Burundi ou encore l’Angola, pour ne citer que ceux-là.

Apprendre le Wolof  avec Linguarena Wolof

Cette application iPhone gratuite, qui a pour but « de vous enseigner le wolof, principale langue du Sénégal, également parlée en Gambie et en Mauritanie » comme elle se présente elle-même. Elle s’adresse à toute personne s’intéressant à cette langue et vous propose notamment :
« 15 dialogues audio illustrés sous forme de bandes dessinées, un vocabulaire des mots nouveaux de chaque dialogue, un vocabulaire des mots nouveaux de chaque exercice, un vocabulaire thématique, la prononciation audio de tous les mots du vocabulaire, l’essentiel de la grammaire wolof expliquée en détails, des exercices pour chaque leçon pour évaluer vos progrès et un vrai dictionnaire wolof-français de 1240 mots et français-wolof de 1294 de mots. Sa barre de recherche vous permet également de trouver facilement un mot wolof ou français, un alphabet wolof écrit et en audio et 15 belles illustrations sur la culture sénégalaise».

Apprendre le Bambara, le Luganda ou le Twi sur Africatongues

Le Bambara, le Luganda et le Twi, très répandues respectivement au Mali, en Ouganda et au Ghana sont les trois principales langues mises à l'honneur dans le cadre du projet Africatongues, qui « donne l’opportunité et la chance à tout le monde d’apprendre ces langues par écrit et par audio ».

Learn Swahili, Learn to speak Haoussa

Dans la même veine, Learn Swahili et Learn to speak Haoussasont des applications gratuites pour apprendre deux (02) des langues africaines les plus parlées en Afrique que sont l’Haoussa et le Swahili. Mais, bien plus que de simples dictionnaires, ces applications offrent en plus, quelques activités d’une grande pertinence pédagogique, tout en rendant l’apprentissage plus ludique.
Ainsi, Learn Swahilipropose par exemple une liste de mots qui, lorsque l’on clique sur l’un d’eux, fait apparaitre une image l’illustrant et le mot en question est lu par l’application. De même, des exercices de mémorisation vous sont proposés.
« L’appli vous montre 4 images en définissant leur contenu à haute voix puis les mélange. C’est ensuite à vous de trouver l’image correspondante à celle annoncée par l’appli ».
Une approche ludoéducative que l’on retrouve rarement sur des applications de ce type.

Et la santé n’est pas en reste

Dans un tout autre registre, l’application « Prévention Ebola », développée par Dawkin’s Kamara informaticien ivoirien, est une plateforme de sensibilisation en langues locales (l'attié, le baoulé, le bété, le dioula et le guéré) sur cette maladie qui a récemment sévi dans nombre de pays d’Afrique de l’Ouest. Accéder à de l’information médicale de qualité tout en révisant son patois.
Préserver et mettre en valeur la richesse linguistique du continent, telle semble être la motivation de ces africains qui se sont lancés le défi de créer des applications mobiles pour apprendre les langues de leurs pays d’origine.
Animés par ce désir de voir préserver une part importante de leurs identités culturelles, ils sont de plus en plus nombreux à mettre en place des initiatives visant à vulgariser leurs langues vernaculaires.
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http://cursus.edu/article/26737/des-applications-linguistiques-pour-apprendre-les/#.Vs8VQ5zhDIX

Références :
- Cana, F. Alpha Mobe innove en créant une application permettant de mieux apprendre les langues.Revista Mito, 18 mars 2015. Lien : http://revistamito.com/alpha-mobe-innove-en-creant-une-application-permettant-de-mieux-apprendre-les-langues/
Apprendre le wolof avec Linguarena : gratuit. Mobile Action, 19 octobre 2015. Lien :https://www.mobileaction.co/app/ios/fr/apprendre-le-wolof-avec-linguarena-gratuit/583730179
- Konate, B. Apprendre les langues africaines en ligne. Fasokan. 18 décembre 2011. Lien :http://fasokan.com/2011/12/18/apprendre-les-langues-africaines-en-ligne/
-  3 appli Android gratuites pour apprendre le Woloff, le Swahili et l’Haoussa. Afrique IT News. 09 mars 2013. Lien : http://www.afriqueitnews.com/2013/03/09/3-appli-android-gratuites-pour-apprendre-le-woloff-le-swahili-et-lhaoussa/
-Hauteville, J-M. Une application pour sensibiliser à Ebola. Deutsche Welle. 05 septembre 2014. Lien :http://www.dw.com/fr/une-application-pour-sensibiliser-%C3%A0-ebola/a-17904961

Looking for Interpreter Zero: (10) The Guinea Coast Interpreters, Part I

In search of ivory, gold and slaves, the Portuguese explored the west coast of Africa in the 1400s - and quickly realized they would need interpreters.

 they were to contrive to bring away a negro … so that he might be interrogated through the many negro interpreters to be found in Portugal, or in the course of time might learn to speak, so that he could give an account of his country.” [i]

no caption title
Castle of Elmina, Ghana (in the region formerly referred to as the Gold Coast). 
Photo credits: Author unknown, public domain via Wikimedia Commons
In the 1400s, navigators commissioned by the Portuguese royal family started to sail along the Guinea Coast, the shoreline from the Senegal River to South Angola. They hoped to obtain directly from the source the goods that were traditionally bought from Moorish merchants in North Africa. There was no need to brave the interior as the trading centres that developed on the coast provided them with what they were after: ivory, gold and slaves. Their approach, with its minimal settlement and reliance on middlemen had an interesting side-effect: the development of a class of intermediaries who facilitated the foreigners’ dealings with African rulers and traders. Theirs is a strong but often nameless presence from the early Portuguese navigation on the coast through to that of eighteenth-century British slavers.
There is evidence of the use of interpreters on the earliest of these voyages.
 At first, when the ships had not yet gone beyond the Sahara coast, these translators were Arabs or Arabic-speaking Europeans. Of course, as the voyages progressed southward, Arabic became less and less useful as a contact medium.” [ii]
Arabic was used as the language of communication with some Berber captives taken to Lisbon from the Rio de Oro region (ex-Spanish Sahara) in 1442 since one of them could speak it. It was decided, however, that it would be best for the group to be taught Portuguese and it became common practice to take Africans back to Portugal for training.
The need for such interpreters was clear. In 1456 Gomes Pirez tried to show his peaceful intent by placing a cake, a mirror and a piece of paper with a cross drawn on it on the shore.
 And the natives when they came there and found these things, broke up the cake and threw it away, and with their spears they cast at the mirror till they smashed it, and the paper they tore." [iii]
It appears that Prince Henry the Navigator, sponsor of fifteenth-century Portuguese exploration of Africa, gave explicit instructions to the ships’ captains to capture potential interpreters. He was aware that silent trade might be possible if it was a matter of exchanging goods in straightforward transactions, but any real communication would require a common language or intermediaries. Portuguese did become a lingua franca in the sixteenth-century but until it was more widely-spoken, Portuguese-speaking Africans were used. They and other slaves taken on the coast meant that by 1500 there were more slaves in Lisbon than elsewhere in Europe; black people from the Guinea Coast made up 15% of the city’s population.[iv]
Alvise Cadamosto, the Italian navigator who explored the coast of Africa for Henry the Navigator in 1448 and 1449, confirmed the general reliance on interpreters. On his 1448 journey he hired some from their Portuguese owners; his fee was to be one new slave per interpreter taken on the journey. (Any interpreter who captured four new slaves for his master was to be freed.) His account makes frequent reference to the interpreters’ mission to convey peaceful intent and interest in trade. They were not always successful: one interpreter sent to shore to investigate trade possibilities was killed. Cadamosto regretted that the Africans “… must be very cruel to do such a thing to a negro of their own race.” [v] On another occasion, a local inhabitant boarded his ship and offered to take him to meet one Lord Batimaussa. The meeting took place, with an interpreter conveying eagerness to trade, and resulted in gold and slaves for the Europeans.
Any lack of communication was discouraging and it was bound to occur on a continent with some 400 languages. On the Rio Grande (now the Jeba), two canoes approached, waving a white flag tied to an oar. The voyagers responded in kind.
 Then I, wishing to gain information of this people, caused my interpreters to speak with them, but none of them could understand what was said, nor could those on the other caravels." [vi]
The same thing happened in the Bissagros Islands (off modern-day Guinea-Bissau), causing the party to return to Europe with yet more captives to add to the pool of interpreters.
By 1482, Portuguese interest in trade with West Africans was such that it seemed advisable to build a castle on the Gold Coast – São Jorge Da Miña, now Elmina Castle. The account of Diogo da Azambuja’s negotiations with King Caramansa (Kwamin Ansah) is full of pomp, circumstance - and interpretation. The king was formally greeted with music playing and then he in turn made his gesture of peace,
 which was to touch his fingers and then to snap the one with the other, saying in his language 'Bere, bere', which in ours means 'Peace, peace'; the captain returned the compliment … When all were again seated and a signal for silence given, the captain began his speech, with the aid of a negro, familiar with the language, who forwith interpreted it." [vii]
The fort went up quickly as prefabricated sections had been brought from Portugal. The construction was not without incident or conflict, however, as the outsiders made use of some rocks that were sacred to local people. The settlement had long-term effects on the region, its people and its languages, to be considered in a later piece.
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http://aiic.net/p/7360

To read earlier chapters of Looking for Interpreter Zero click here.
[i] Crone, G.R. Translator and Editor. (1937) The Voyages of Cadamosto, Hakluyt Society. p 84.
[ii] Naro, A.T. "A Study on the Origins of Pidginization". Language, Vol 54 No 2 pp 314-357; p 317.
[iii] Frayer, J. M. "African Interpreters in the Atlantic Slave Trade". Anthropological Linguistics, Vol 45 No 3, pp 281-295; p 283.
[iv] Crowley, R. (2015). Conquerors: How Portugal Seized the Indian Ocean and Forged the First Global Empire. Faber and Faber, London.
[v] Crone, p 56.
[vi] Ibid, p 76.
[vii] Blake, J.W. (1942) "Europeans in West Africa, 1450-1560". Hakluyt Society, pp 73-4.