Keeping Languages Alive – Interview with UCSD professor Ana Celia Zentella

Found on VoiceOfSanDiego.org on 29 March 2009
Interview by EMILY ALPERT

UCSD professor Ana Celia Zentella is a recognized expert on how language shapes identity. Photo: Sam Hodgson

UCSD professor Ana Celia Zentella is a recognized expert on how language shapes identity. Photo: Sam Hodgson

To Ana Celia Zentella, you are what you speak. Zentella, a professor emerita of ethnic studies at the University of California, San Diego, has studied how languages shape our identities for decades, focusing on the role of language in Latino families.

She glories in bilingual wordplay, decries “Hispanophobia” and English-only laws, and sees saving languages and the cultures that come with them as a social justice issue.

Zentella recently edited “Multilingual San Diego: Portraits of Language Loss and Revitalization,” a volume that includes 12 chapters written by her students on the languages that make up San Diego, from Kumeyaay to Korean.

You quote a researcher who calls San Diego a graveyard for languages. Why? Is that worse in San Diego than in other cities that you’ve studied?
It’s actually not worse because of the proximity to the border, which helps keep Spanish alive a little longer — but not into the third generation. A lot of second generation members of families of Mexican origin do speak Spanish or can at least understand it, but the farther you get from the border, the more loss you find.

Even in San Diego, the great majority of the grandchildren of immigrants cannot speak to their grandparents in their immigrant language. And if the grandparents only speak that language because they haven’t been here that long or because their English is weak, then there is a real breakdown in a family when particular respect patterns or cultural norms are ignored or violated by the third generation.

How else are children affected, children who grow up in households not speaking English — how are they affected by the attitudes about Spanish and other languages?
It’s pretty devastating to grow up ashamed of your mother’s English and the accent that she has. And we see that is particularly leveled at certain groups. If your mother speaks with a French accent there may be some joking about it, but it doesn’t communicate the same lower class devaluation that speaking Spanish often does, and the same racial opprobrium. These young people are really faced with a diminished sense of self.

Not all of them. Some manage to overcome it. I was just talking to a young man an hour ago who said that he laughed at his parents’ English and then, because he was born himself in Mexico, he said, “I realize that I laugh at myself too. Because it’s my accent too.” But he has more of an advanced academic vocabulary than they do because he’s been through advanced classes in English. And so that makes somewhat of a difference.

But there’s a terrible pull. On the one hand I’ve met some Latino parents who say, “Look at my wonderful little daughter, she only speaks English, isn’t that wonderful?” There aren’t that many of them, but those folks have learned the power of English, and have decided that they didn’t want to hamstring their children with this language that they feel has kept them out of good jobs and out of good apartments. I think that’s a really unfortunate choice and those children learn that later on. But the parents think that’s what the larger Anglo society wants to see.

I think it’s an unfair and damaging exchange — give me your language and your culture and take only the English and the North American culture and that is what proves that you are a worthy citizen, a worthy resident. It is not a fair bargain and it doesn’t work. There are many African Americans and Native Americans in the United States who have no language other than English. … It hasn’t always meant that the doors of certain jobs and neighborhoods have been open to them.

You’ve been spending a lot of time with a group of teenagers who cross the border (frequently) and I was curious, what have you learned about them and the way they see their identities through the way they speak?
These are kids who no longer cross the border every day for the most part, but they go back and forth to visit family at least every week. I’ve learned that there are very many different groups, even in an area like the border region. You can’t paint the same picture for everybody.

It’s really striking. In the same family I interviewed one sister who is very adamant about the need to keep Spanish and English very separate, and yet was caught up in her own contradictions when she said that the best thing about going away to school was that she was going to meet a lot of new people from different backgrounds and she loved to see these mixes and couples and all of that. And I said, “You know, there are people who don’t like to see those mixes just like you don’t like to see the Spanish-English mix.” They see them as similar — crossing boundaries that are either racial or linguistic.

Her sister had a very different attitude in a separate interview. She said that she saw the alternation of Spanish and English as the reality of living on the border and a reflection of the duality of the cultures that these young people participate in — a more graphic representation of who they are, and not a deterioration of either Spanish or English, since most of these kids can speak English to a monolingual if they need to do that and Spanish to someone who only speaks Spanish if they need to do that.

Have you found that attitudes within the world of education have changed about bilingual teaching or bilingual classes?
I wish I could say that that were the case. Do you mean in San Diego?

Yeah — maybe over the past decade?
I have to say that I haven’t seen any movement to bring back bilingual education as there should be. I’m not seeing any grassroots movement. I do see people looking for play groups for their child in German or the Asian groups really trying to keep their kids in Saturday schools, but a public commitment to bilingualism for the masses is not around. I don’t see that flourishing. … It is not something that is considered part of a solid, basic education in the United States or San Diego. Nobody in Europe or Africa would consider you educated if you only spoke one language.

Your newest book expands from Spanish to a number of different languages. Were there things that surprised you or were lessons for you as you edited the book?
I was surprised to see that there were some communities, very large communities like the Tagalog community and the Vietnamese community, that I think most people know very little about, and the extent to which language is so linked to the transgenerational transmission of cultural values and the impact in families when those are lost, and how painful that is — and this is not something I’ve written about — but the implications for the suicide rates in the Filipino community, for example, are in part linked to this cultural and generational breakdown.

I’m also interested in the role of religious organizations and how they’ve been trying to fill a gap in a lot of these communities, whether it’s a Japanese temple or the Hebrew shuls and the Catholic churches. They’re all struggling with ways to help their members, the members of their congregations, really participate in the larger, wider community but also be able to practice their faith in the language that brings them closest to their God.

… But I think the other institutions really need to step up their commitment to this issue, particularly the public schools. There’s no substitute for that.

Where are some of the places that you see hope or possibly solutions to the problem of language loss?
You see it in the extent to which students — at least these students down here — are not as ashamed of speaking both languages. They all say that they want their children to be bilingual. I think they’re being unrealistic about it. I don’t think they understand how difficult that is and how many people thought they were going to raise bilingual children and didn’t realize what an uphill swim that is. How it’s going against the current. And what they would have to put in place to make that happen.

Especially because they have no restrictions on who they see as a possible partner in the future, as the mother or father of their children. They refuse to say, “No, I’ll only go out with someone who speaks Spanish.” They have this illusion that they’ll be able to teach that person Spanish so that spouse could talk to their family. Even the sense that that would be a problem doesn’t seem daunting to them. They’re very sure that that can happen. I haven’t seen it happen very often, so I’m much more pessimistic about that.

What do you think it does take to raise a genuinely bilingual child?
I know it takes at least 30 hours of input in that language a week to the child. And that means that you have to make sure that someone is speaking to them in that other language and they’re not just going to be hearing isolated words. I tell these young people, “I’ll check with you in five or 10 years and see if your child knows more than the word for juice and milk in the other language, or ‘give me this’ or ‘give me that.’”

Really being a speaker means being exposed to the language in different settings, taking them to a church that functions in that language so they hear a formal discourse from the pulpit, taking them to all kinds of family events. … That’s not easy to do. You have to have a really strong plan. It’s possible — but if you go into it thinking, “I speak Spanish, so my child will speak Spanish” that won’t happen.

What do you feel will ultimately be lost if these languages are completely lost?
Well, we all think it’s unlikely that Spanish will be lost in the Americas for a while, although it is being lost in the U.S.-born generations rapidly, or that Japanese or Korean are going to be lost. But we do know that Kumeyaay is a few deaths away from extinction. And we know that Mixtec and many other native languages in Mexico are near extinction. And we know that each one of these languages has a lot to contribute about seeing the world in a different way. The reality that they face may be the same, but speaking from different languages will interpret that reality in different ways.

And that tells us a lot about the way the human brain works. It tells us a lot about possible solutions to problems, be they social or even mathematical or scientific. We need all of those ways of thinking. So when you lose a language you lose another way of seeing the world and another interpretation of facts. We could put it in terms of biodiversity. … People say, “Well, why do you care about the gray-tailed cockatoo?” or whatever. And we know that the biodiversity of the planet is essential to its continued thriving. The linguistic diversity is also very important.

And on the local level for one family, for one person, it is devastating. I have tape recordings of my brother-in-law who died fairly young and his children cannot understand it. They knew him and loved him in English. And they missed, I think, two thirds of the man, because he was born and raised in another country, spoke Spanish and they’re missing a lot of who their father was. And that to me is a personal tragedy.

English language and its rivals in British Parliament

Found on Monitor Online on 28 March 2009
By Prof. Ali A. Mazrui

The English language has rivals within the two British Houses of Parliament. But the rivalry goes beyond the confines of the House of Lords and House of Commons to include global rivals, transnational regional rivals, and rivals within countries.

A world language is defined as one that has at least 300 million speakers, has been adopted by at least 10 countries as the main language of national business, and has spread meaningfully to more than one continent.

Against this definition, distinct rivals to English at the global level are French and Spanish which clearly meet the criteria of recognition as global languages.

Arabic is a global language because of its intimate association with the rituals of Islam. The Muslim population of the world now numbers 1.2 billion people.

In most of the Middle East English is also a regional rival to the existing national languages of Arabic, Farsi, Hebrew and Turkish. In the Maghreb the English language is a regional rival to both Arabic and French in Tunisia, Algeria, Morocco, and Egypt.

English now has a rival in parts of the United States. In Florida, Texas, California and even parts of New York City, Spanish is now widely spoken.

As Presidential candidates George W. Bush and Al Gore found it necessary to display their competence in the Spanish language. The 2000 contest was first US presidential election in over 100 years when the campaign was seriously conducted in more languages than one. In the US, Spanish is a national rival to English.

In Quebec English is regarded as more than a rival. It is deemed an outright adversary to the French language. Many French Canadians regard the linguistic combat as a duel unto death.

Hindi may be a rival to English in India, but this makes Gujerati and Punjabi allies of English, for they fear Hindi more than English. Urdu is a rival to English in Pakistan, but this makes the Sindhi language an ally of English to protect itself.

English does have national rivals in Africa, but emotions about English do not run as high in Africa as they do in Quebec. Afrikaners in South Africa are a little bitter at seeing their language, Afrikaans, treated increasingly more like Zulu than like the English language. Is Afrikaans “just another African language”?

Afrikaners feel bitterer now about their language being treated as being less than English than about its being treated as “another African language.” Being lower than English is a bitterer pill than being the equal of the Zulu language.

In East Africa a major regional rival to English is Kiswahili. In Tanzania English has definitely lost some ground to Kiswahili.

In Kenya both English and Kiswahili have gained at the expense of ethnic languages. In Rwanda and the Democratic Republic of Congo both English and Kiswahili are gaining at the expense of the French language in this new millennium, though the gains are still fragile and could be reversed.

In Sudan Arabic is being successfully pushed at the expense of the English language. In Ethiopia ethnic rivalries between the speakers of Amharic and Tigrinia are giving new opportunities to the English language.

In Somalia the Latin alphabet has gained at the expense of the Arabic alphabet, but because of the chaos in the country it is not clear whether the English language is gaining at the expense of the Arabic language. The Somali language is certainly supreme over them all.

The English language is the most successful language in human history. It has brought more people together than any other tongue. However, in language as in democracy, we need checks and balances.

The same English language which is bringing nations together may be tearing social classes apart. The same English language which is building bridges between ethnic groups may be destroying bridges between generations. Whole languages and cultures are imperiled by the success of the English language.

English is of course today the language which most of the world respects. But in 1912 George Bernard Shaw could make the following observation about the language and the English class structure: “It is impossible for an Englishman to open his mouth, without making some other Englishman despise him.”

Prof. Mazrui teaches political science and African studies at State University New York
amazrui@binghamton.edu

Israel: The Language of Taxis

Found on Global Voices Online.org on 25 March 2009
By Ayesha Saldanha

This post is also available in Nederlands: Israël: De taal van taxi’s…

Rasha Helwa, who is a Palestinian citizen of Israel living in Acre (and describes herself as living in Palestine), has written a series of short posts at her blog Zaghroda about her thoughts when taking shared taxis, and on the significance of the language – Arabic or Hebrew – that the driver chooses to use.

In her first post, Rasha wonders:

ليش شوفير التاكسي دايمًا متعصبن؟
وليش شوفير التاكسي العربي بحكي مع زميله كمان شوفير تاكسي عربي باللغة العبرية؟
وليش شوفير التاكسي العربي بحط دايمًا موسيقى أو نشرة أخبار بالعبري؟
وليش أنا لما أفوت عَ التاكسي دايمًا بحكي مع الشوفير باللغة العربية؟
وطيب ليش هو بردّ عليّ بالعبري؟وليش شوفير التاكسي اليهودي بحسه دايمًا رايق؟
//
طيب ليش أنا متوقعة إشي تاني يعني؟…
Why are taxi drivers always irritable?
And why does an Arab taxi driver speak to his colleague, also an Arab taxi driver, in Hebrew?
And why do Arab taxi drivers always put on Hebrew music and news?
And why, when I get into a taxi, do I always speak to the driver in Arabic?
And then, why does he answer me in Hebrew?
And why do I feel Jewish taxi drivers are always at ease?
//
And then, why do I ever expect anything else?

In a second post she recounts a specific incident:

مبارح، وأنا بالطريق من حيفا لعكا، بالتاكسي طبعًا..
ومع شوفير تاكسي عربي.
//
طلعت صبية سمرا بالطريق معنا بالتاكسي، الصبية عكاوية، هيك لاحظت من لهجتها.
أول ما ركبت بالتاكسي، مقدرتش تسكت (شكلها اللي بقلبها عَ راس لسانها!) وسألته بنبرة قوية:”إنتِ ليش حاطط أخبار بالعبراني؟ ومرة بتحطوا أغاني بالعبراني؟ شو قصتكو؟”
//
الشوفير العربي، ضلت أعصابه هادي، وردّ عليها بالردّ المتوقع:”لو إحنا مسافرين من عكا لقرية المكر كُنت بحط أغاني عربي..بس من حيفا لعكا بزبطش!”
الصبية السمرا جاوبته بسرعة:”هاد إسمه ضعف شخصية!”
//
كل واحد بقدر يحط مليون جملة غير اللي قالتها الصبية السمرا، وبتزبط.
وأنا ضحكت بقلبي وقتها
Yesterday, I was on the way from Haifa to Acre, by taxi of course…and with an Arab taxi driver.
//
A dark-skinned girl got into the taxi with us on the way, a girl from Acre, from what I noticed of her dialect.
When she first got into the taxi, she couldn’t keep quiet (it seemed like what was in her heart was on the tip of her tongue!). And she asked him [the driver] in a strong accent, “Why have you put on the news in Hebrew? And another time you put on Hebrew songs – what’s the deal?”
//
The Arab driver stayed calm, and answered her in the expected manner: “If we were going from Acre to Al Maker village [east of Acre] I would have put on Arabic songs…But that’s no good from Haifa to Acre!”
The dark-skinned girl quickly answered him, “That’s what’s known as weakness of character.”
//
Every person can think of a million lines apart from the one the dark-skinned girl said which would have been good.
As for me, at the time I laughed in my heart.

In her third post Rasha is left wondering:

اليوم، كان شوي رمادي
سافرت من حيفا لعكا، بالتاكسي أكيد.
مقدرتش أعرف بالزبط شو هوية الشوفير.
يمكن لأنه ما حكى مع الرُكاب
يمكن لأنه مصرخش على ولا أي شوفير
ويمكن لأنه كان حاطط موسيقي بدون كلمات.
//
ويمكن لأنه الموسيقى شغلتلي بالي أكتر من أي إشي تاني
Today it was a little dusty.
I went from Haifa to Acre, by taxi of course.
I couldn’t quite make out the identity of the driver.
Perhaps because he didn’t talk to the passengers.
Perhaps he didn’t shout at me or at any driver.
Perhaps because he put on music that had no words.
//
And perhaps because the music preoccupied my thoughts more than anything else.
You can find more on Rasha’s blog at http://zaghroda.blogspot.com/

I can’t speak Hokkien, so I’m learning Swahili

Found on Asia One Electric News on 22 March 2009

By Ng Tze Yong

HABARI za asubuhi, babu, wariye?

Before you hit ‘send’ on a complaint e-mail, be assured that’s not a keyboard error.

It’s Swahili for: ‘Good morning, ah kong, eat already or not?’

If you’re still in school, picture the day you become an ‘ah kong’ (grandfather in Chinese).

When your grandkids come bouncing along to visit you as you lounge in your wheelchair, what language will they use?

It may be English or Mandarin or, who knows, perhaps Swahili.

That’s right. Swahili – one of Africa’s mother tongues.

Economies can rise and fall in a single generation. For all we know, business or cultural opportunities might spring up in Africa.

It’s got people (almost a billion of them). It’s got resources (it’s where those blood diamonds came from). So, despite its current woes, let’s not rule out Africa in the 22nd century.

If this comes to pass, we’ll probably embrace Swahili because Singaporeans know very well that for a small country to survive and thrive in an ever-changing world, we must go with the linguistic flow.

So say ‘jambo’ (hello in Swahili).

(It’s actually easier than Mandarin!)

Appreciating language as culture

Together with the pragmatic learners of language (those who embrace its utilitarian value), hopefully there will also be those who seek out new languages out of a broad appreciation of different cultures.

All languages have stories to tell. And many are going extinct.

As a French academic noted, ‘half of the 6,000 or so languages in the world today are spoken by fewer than 10,000 people and a quarter by less than 1,000. Only a score are spoken by hundreds of millions of people.’

So, many cultures will disappear without leaving any trace as languages die. At least 30,000 have already vanished.

‘Languages usually have a relatively short life span as well as a very high death rate. Only a few, including Basque, Egyptian, Chinese, Greek, Hebrew, Latin, Persian, Sanskrit and Tamil, have lasted more than 2,000 years,’ says Mr Ranka Bjeljac-Babic, from the University of Poitiers.

So, how would I feel if my grandkids come up to me spouting a new language?

I’d feel what my own ah kong feels now – resignation, that his own grandson can’t speak Hokkien to save his life.

But just as he tries to keep up with the times – the one and only English word he knows is ‘good’ – I’ll try too.

‘Nzuri,’ I’ll say.

Good that the young are reaching out to other languages and cultures.

Good that the stories embedded in languages are being kept alive.

But not so good if our own stories wither away due to the neglect of the languages we grew up with.

If only we could all learn three or more languages. But unfortunately for most people, the human brain is not wired to learn so many.

Now, what’s the word for ‘pity’ in Swahili?

The languages of South Africa – Language distribution

Found on SouthAfrica.info on 17 March 2009

Go to SouthAfrica.infoSource: SouthAfrica.info
The all-in-one official guide
and web portal to South Africa.

South Africa is a multilingual country. Besides the 11 officially recognised languages, scores of others – African, European, Asian and more – are spoken here, as the country lies at the crossroads of southern Africa.

The country’s Constitution guarantees equal status to 11 official languages to cater for the country’s diverse peoples and their cultures. These are:

Other languages spoken in South Africa and mentioned in the Constitution are the Khoi, Nama and San languages, sign language, Arabic, German, Greek, Gujarati, Hebrew, Hindi, Portuguese, Sanskrit, Tamil, Telegu and Urdu. There are also a few indigenous creoles and pidgins.

English is generally understood across the country, being the language of business, politics and the media, and the country’s lingua franca. But it only ranks joint fifth out of 11 as a home language.

South Africa’s linguistic diversity means all 11 languages have had a profound effect on each other. South African English, for example, is littered with words and phrases from Afrikaans, isiZulu, Nama and other African languages.

And African-language speakers often pepper their speech with English and Afrikaans, as this isiZulu example recorded in Soweto by MJH Mfusi shows (English is in italics, and Afrikaans in bold):

    “I-Chiefs isidle nge-referee’s optional time, otherwise ngabe ihambe sleg. Maar why benga stopi this system ye-injury time?

    “Chiefs [a local soccer team] have won owing to the referee’s optional time, otherwise they could have lost. But why is this system of injury time not phased out?”

Language distribution

According to the 2001 census, isiZulu is the mother tongue of 23.8% of South Africa’s population, followed by isiXhosa at 17.6%, Afrikaans at 13.3%, Sepedi at 9.4%, and English and Setswana each at 8.2%.

Language distribution
Language distribution in South Africa's populationSesotho is the mother tongue of 7.9% of South Africans, while the remaining four official languages are spoken at home by less than 5% of the population each.

Language distribution by population groupIsiZulu, isiXhosa, siSwati and isiNdebele are collectively referred to as the Nguni languages, and have many similarities in syntax and grammar. The Sotho languages – Setswana, Sepedi and Sesotho – also have much in common.

According to historical data, many of South Africa’s indigenous tribes share a common ancestry. But as groupings and clans broke up in search of autonomy and greener pastures for their livestock, variations of the common languages evolved.

Afrikaans

Afrikaans has its roots in 17th century Dutch, with influences from English, Malay, German, Portuguese, French and some African languages. One of the first works of written Afrikaans was Bayaan-ud-djyn, an Islamic tract written in Arabic script by Abu Bakr.

Distribution of Afrikaans speakers

Percentage of Afrikaans speakers in South Africa
Map: Human Sciences Research Council

Initially known as Cape Dutch, Afrikaans was largely a spoken language for people living in the Cape, with proper Dutch the formal, written language.

Afrikaans came into its own with the growth of Afrikaner identity, being declared an official language – with English – of the Union of South Africa in 1925. The language was promoted alongside Afrikaner nationalism after 1948 and played an important role in minority white rule in apartheid South Africa. The 1976 schoolchildren’s uprising was sparked by the proposed imposition of Afrikaans in township schools.

Afrikaans is spoken mainly by white Afrikaners, coloured South Africans and sections of the black population. Although the language has European roots, today the majority of Afrikaans-speakers are not white.

  • Home language to: 13.3% of the population
  • Family: Indo-European
  • Varieties: Eastern Cape Afrikaans (Oosgrensafrikaans, which became Standard Afrikaans), Cape Afrikaans (Kaapse Afrikaans) and Orange River Afrikaans (Oranjerivierafrikaans)

English

English has been both a highly influential language in South Africa, and a language influenced, in turn, by adaptation in the country’s different communities. Estimates based on the 1991 census suggest that some 45% of the population have a speaking knowledge of English.

Distribution of English speakers

Percentage of English speakers in South Africa
Map: Human Sciences Research Council

English was declared the official language of the Cape Colony in 1822 (replacing Dutch), and the stated language policy of the government of the time was one of Anglicization. On the formation of the Union of South Africa in 1910, which united the former Boer republics of the Transvaal and Orange Free State with the Cape and Natal colonies, English was made the official language together with Dutch, which was replaced by Afrikaans in 1925.

Today, English is the country’s lingua franca, and the primary language of government, business, and commerce. It is a compulsory subject in all schools, and the medium of instruction in most schools and tertiary institutions.

As a home language, English is spoken by 10% of the population – one in three of which are not white. South Africa’s Asian people, most of whom are Indian in origin, are largely English-speaking, although many also retain their languages of origin. There is also a significant group of Chinese South Africans, also largely English-speaking but who also retain their languages of origin as well.

South African English is an established and unique dialect, with strong influences from Afrikaans and the country’s many African languages.

  • Home language to: 8.2% of the population
  • Family: Indo-European
  • Varieties: Black South African English (BSAE), Indian English, Coloured English, Afrikaans English

IsiNdebele

IsiNdebele, the language of the Ndebele people, is one of South Africa’s four Nguni languages. The Ndebele were originally an offshoot of the Nguni people of KwaZulu-Natal, while the languages amaNala and amaNzunza are related to those of Zimbabwe’s amaNdebele people.

Distribution of isiNdebele speakers

Distribution of isiNdebele speakers in South Africa
Map: Human Sciences Research Council

IsiNdebele is mainly spoken in the provinces of Limpopo, Mpumalanga and Gauteng, around the towns of Mokopane, Polokwane, Pretoria, Bronkhorstspruit, Middelburg, Witbank, Delmas, Standerton, Marble Hall, Groblersdal, Hendrina, Belfast and Bethal.

To tourists, the Ndebele people are best known for the vibrant geometric patterns with which they decorate their houses, the colourful traditional dress, and their intricate and skilful beadwork.

Like the country’s other African languages, isiNdebele is a tonal language, governed by the noun, which dominates the sentence.

  • Home language to: 1.6% of the population
  • Family: Bantu Language Family
  • Varieties: Manala and Ndzundza (or Nzunza)

IsiXhosa

South Africa’s second-largest language, isiXhosa is also known as the Southern or Cape Nguni, and is closely related to isiZulu, the most common home language in the country. It is spoken mainly in the former Transkei, Ciskei and Eastern Cape regions.

Distribution of isiXhosa speakers

Distribution of isiXhosa speakers in South Africa
Map: Human Sciences Research Council

IsiXhosa is one of the country’s four Nguni languages. It too is a tonal language, governed by the noun, which dominates the sentence.

Famous Xhosa South Africans include former President and Nobel Peace Prize laureate Nelson Mandela, and current President Thabo Mbeki.

  • Home language to: 17.6% of the population
  • Family: Bantu Language Family
  • Varieties: The most distinct variety is isiMpondo (isiNdrondroza). Other dialects include Thembu, Bomvana, Mpondimise, Rharhabe, Gcaleka, Xesibe, Bhaca, Cele, Hlubi, Ntlangwini, Ngqika, Mfengu

IsiZulu

IsiZulu is the language of South Africa’s largest ethnic group, the Zulu people, who take their name from the chief who founded the royal line in the 16th century. The warrior king Shaka raised the nation to prominence in the early 19th century. The current monarch is King Goodwill Zwelithini.

Distribution of isiZulu speakers

Distribution of isiZulu speakers in South Africa
Map: Human Sciences Research Council

A tonal language and one of the country’s four Nguni languages, isiZulu is closely related to isiXhosa. It is probably the most widely understood African language in South Africa, spoken from the Cape to Zimbabwe but mainly concentrated in the province of KwaZulu-Natal.

The writing of Zulu was started by missionaries in what was then Natal in the 19th century, with the first Zulu translation of the bible produced in 1883. The first work of isiZulu literature was Thomas Mofolo’s classic novel Chaka, which was completed in 1910 and published in 1925, with the first English translation produced in 1930. The book reinvents the legendary Zulu king Shaka, portraying him as a heroic but tragic figure, a monarch to rival Shakespeare’s Macbeth.

  • Home language to: 23.8% of the population
  • Family: Bantu Language Family
  • Varieties:Tthe central KwaZulu variety, the KwaZulu coast variety, the Natal coast variety, the lower Natal coast variety, the south west Natal variety, the northern Natal variety, the northern-Swati border variety, the Natal-Eastern Cape border variety and some urban varieties

Sepedi

Otherwise known as Northern Sotho or Sesotho sa Leboa, Sepedi is mostly spoken in the province of Limpopo, as well as in Gauteng and Mpumalanga.

Distribution of Sepedi speakers

Distribution of Sepedi speakers in South Africa
Map: Human Sciences Research Council

It is one of South Africa’s three Sotho languages, with different dialect clusters are found in the Sepedi-speaking area.

  • Home language to: 9.4% of the population
  • Family: Bantu Language Family
  • Varieties: South Central (Kopa, Ndebele Sotho), Central (Pedi, Tau, Kone), North Western (Tlokwa, Hananwa, Matlala, Moletši, Mamabolo), North Eastern (Lobedu, Phalaborwa, Kgaga, Dzwabo) Eastern (Pai), and East Central (Pulana, Kutswe)

Sesotho

Sesotho, or Southern Sotho, is spoken in the country of Lesotho, which is entirely surrounded by South African territory, as well as in the Free State province, southern Gauteng, and in the vicinity of Pretoria and Brits.

Distribution of Sesotho speakers

Distribution of Sesotho speakers in South Africa
Map: Human Sciences Research Council

With Setswana and isiZulu, Sesotho was one of the first African languages to be rendered in written form, and it has an extensive literature. Sesotho writing was initiated by the missionaries Casalis and Arbousset of the Paris Evangelical Mission, who arrived at Thaba Bosiu in 1833.

The original written form was based on the Tlokwa dialect, but today is mostly based on the Kwena and Fokeng dialects, although there are variations.

  • Home language to: 7.9% of the population
  • Family: Bantu Language Family
  • Varieties: Sekgolokwe; Setlokwa; Sekwena; Serotse (Selozi)

Setswana

The language of the Tswana people is spoken mostly in Botswana, a country on the northwestern border of South Africa, as well as in the Northern Cape province, the central and western Free State and in North West.

Distribution of Setswana speakers

Percentage of Setswana speakers in South Africa
Map: Human Sciences Research Council

Setswana was the first Sotho language to have a written form. In 1806 Heinrich Lictenstein wrote Upon the Language of the Beetjuana (as a British protectorate, Botswana was originally known as Bechuanaland).

In 1818, Dr Robert Moffat from the London Missionary Society arrived among the Batlhaping in Kudumane, and built Botswana’s first school. In 1825 he realised that he must use and write Setswana in his teachings, and began a long translation of the bible into Setswana, which was finally completed in 1857.

One of most famous Setswana speakers was the intellectual, journalist, linguist, politician, translator and writer Sol T Plaatje. A founder member of the African National Congress, Plaatje was fluent in at least seven languages, and translated the works of Shakespeare into Setswana.

  • Home language to: 8.2% of the population
  • Family: Bantu Language Family
  • Varieties: Related varieties include Sekgalagadi in Botswana and Shilozi in Namibia and Zambia

siSwati

SiSwati, the language of the Swazi nation, is spoken mainly in eastern Mpumalanga, an area that borders the country of Swaziland.

Distribution of siSwati speakers

Percentage of siSwati speakers in South Africa
Map: Human Sciences Research Council

The Swazi people originated from the Pongola river valley in KwaZulu-Natal, migrating from there to Swaziland. Their country was under British control from 1903 to 1968.

SiSwati is one of South Africa’s four Nguni languages, and closely related to isiZulu. However, much has been done in the last few decades to enforce the differences between the languages for the purpose of standardising siSwati.

  • Home language to: 2.7% of the population
  • Family: Bantu Language Family
  • Varieties: Thithiza and Yeyeza

Tshivenda

Tshivenda is generally regarded as a language isolate. Its is the language of the Venda people, who are culturally closer to the Shona people of Zimbabwe than to any other South African group.

Distribution of Tshivenda speakers

Percentage of Tshivenda speakers in South Africa
Map: Human Sciences Research Council

Spoken mainly in northern Limpopo, an area bordering the country of Zimbabwe, Tshivenda shares features with Shona and Sepedi, with some influence from Nguni languages. The Tshipani variety of Tshivenda is used as the standard.

The language requires a number of additional characters or diacritical signs not found on standard keyboards. For this reason Translate.org.za, an NGO promoting open-source software in indigenous languages, has produced a special program to enable Tshivenda speakers to easily type their language.

The Venda people first settled in the Soutpansberg Mountains region, where the ruins of their first capital, Dzata’s, can still be found.

  • Home language to: 2.3% of the population
  • Family: Bantu Language Family
  • Varieties: Tshiilafuri (Western Venda; has traces of Sotho); Tshimanda (Central Venda; commonly used by the Luonde and Lwamondo); Venda proper (found in Tshivhase and Mphaphuli’s areas); Tshimbedzi (Eastern Venda); Tshilembethu (North-Easter Venda) and Extreme Eastern Venda (influenced by Karanga from Zimbabwe); as well as Tshironga (Southern Venda) and South-Eastern Venda (shows influence of Tonga and Sotho)

Xitsonga

The Tsonga people came to South Africa long after most other African people, settling in the Limpopo River valley. Their language, Xitsonga, is spoken in eastern Limpopo and Mumalanga, areas near the border of the country of Mozambique, as well as in southern Mozambique and southeastern Zimbabwe.

Distribution of Xitsonga speakers

Percentage of Xitsonga speakers in South Africa
Map: Human Sciences Research Council

Xitsonga is similar to Xishangana, the language of the Shangaan people, and also has some Nguni influences.

  • Home language to: 4.4% of the population
  • Family: Bantu Language Family
  • Varieties: A number of varieties including Xinhlanganu and Xinkuna

Indigenous creoles and pidgins

Tsotsi taal, an amalgam of Afrikaans, English and a number of African languages, is widely spoken in urban areas, mainly by males. The word “tsotsi” means “gangster” or “hoodlum” – given the association with urban criminality – while “taal” is Afrikaans for “language”.

Otherwise known as Iscamtho, tsotsi taal developed in cities and townships to facilitate communication between the different language groups. It is a dynamic language, with new words and phrases being regularly introduced.

Fanagalo is a pidgin that grew up mainly on South Africa’s gold mines, to allow communication between white supervisors and African labourers during the colonial and apartheid era.

It is essentially a simplified version of isiZulu and isiXhosa – about 70% of the lexicon is from isiZulu – and incorporates elements from English, Dutch, Afrikaans and Portuguese. It does not have the range of Zulu inflections, and tends to follow English word order. Similar pidgins are Cikabanga in Zambia and Chilapalapa in Zimbabwe.

Fanagalo is a rare example of a pidgin based on an indigenous language rather than on the language of a colonising or trading power.

Provincial variations

The languages you will hear most frequently spoken in South Africa depend on where in the country you are.

IsiXhosa, for instance, is spoken by more than 80% of South Africans in the Eastern Cape, while almost 80% of people in KwaZulu-Natal speak isiZulu. IsiZulu is also the most frequently spoken home language in Gauteng, but at a much smaller percentage. In Cape Town and its surrounds, Afrikaans comes into its own.

Predominant languages by province (Census 2001 figures, rounded off) are:

  • Eastern Cape – isiXhosa (83%), Afrikaans (9%)
  • Free State – Sesotho (64%), Afrikaans (12%)
  • Gauteng – isiZulu (21%), Afrikaans (14%), Sesotho (13%), English (12%)
  • KwaZulu-Natal – isiZulu (81%), English (13%)
  • Limpopo – Sepedi (52%), Xitsonga (22%), Tshivenda (16%)
  • Mpumalanga – siSwati (31%), isiZulu (26%), isiNdebele (12%)
  • Northern Cape – Afrikaans (68%), Setswana (21%)
  • North West – Setswana (65%), Afrikaans (7%)
  • Western Cape – Afrikaans (55%), English (19%), isiXhosa (23%)

SAinfo reporter

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