In the Caribbean, specifically in Jamaica, the primary language used for communication is the one passed down from our European colonizers. The pidgin that emerged from the interaction between African slaves and European Masters eventually developed into distinct languages, known as Creoles. These Creoles are often rejected by society's elites as unsuitable for both public and private use. This belief is even held by those who can only speak the Creole. It has further reinforced the idea that speaking Creole, referred to as "patois" in Jamaica, signifies inferiority compared to those who speak Jamaican Standard English. This research aims to educate both the elite and individuals less fortunate but influenced by this mindset. Additionally, it seeks to provide reasons to support the equality of Creole in comparison to the official language and cultivate pride in one's "nation language," as described by poet Braithwaite from Barbados.
Rese
...arch Questions:
1) Do young people perceive patois negatively?
2) Is Jamaican Creole considered equal to Jamaican Standard English?
3) To what extent has prejudice towards language taught by our European colonizers been transmitted to present generations?
4) Can measures be implemented to prevent prejudice from persisting in future generations?
Technical terms:
- Indispensable: absolutely necessary; vitally necessary
- Mother tongue: one's native languageThe language acquired by children and transmitted to future generations is an integral part of culture. It encompasses the collective knowledge and values shared by a society. Creole, on the other hand, refers to a native tongue that emerges from the interaction between two languages. Prejudice, meanwhile, denotes a bias that hinders unbiased consideration of a matter or situation. Additionally, dialect pertains to the specific usage or vocabulary associated with a particular group o
individuals.
According to literature reviews, creole is described as a pidgin language that has evolved into the primary means of communication within a speech community. Language itself is defined as the spoken or written mode through which individuals interact in society.
Edouard Glissant emphasizes the indispensability of one's mother tongue for any form of progress within their community—be it psychological or intellectual stability among its members. If we persist in compelling Martiniquais children to adopt French as their school language while relying on creole dialect at home, we will only reinforce collective irresponsibility prevalent in the Martinique community. This condition ultimately leads to linguistic suppression since people restricted solely to using their native language at home are inevitably confronted with cultural decline—a reflection of genuine torment.
Edouard Glissant's notion regarding linguistic communication holds true not just in Martinique but also across the broader Caribbean region, particularly Jamaica. Lisa J. Mcintyre supports this viewpoint further in her book entitled "The Practical Skeptic Core Concepts in Sociology." Neglecting our own native language can have adverse consequences on our culture.Ngugi wa Thiong'o, a Kenyan author, highlights the negative consequences of depriving people of their native language. According to him, this act not only keeps them uninformed but also contributes to the erosion of our culture. He compares denying someone their native language to cutting off their legs and providing artificial replacements.
Linton Kwesi Johnson, in an article for Jamaica Gleaner, emphasizes the importance of maintaining authenticity in poetry by using one's natural voice rooted in the everyday spoken Jamaican language.
Stephanie Tame-Durrleman, also writing for Jamaica Gleaner, discusses the significance and uniqueness of Jamaican Creole. She explains that her studies at the University
of Geneva taught her that Jamaican Creole is not a corrupted version of another language but rather an independent language itself. In other words, it is neither broken nor bad English.
It is worth noting that what we now recognize as "Standard English" was once just one among many regional dialects spoken in England. Similar to Patois development stages, Standard English went through its own evolution before becoming widely accepted.
Some linguistic experts advocate for a bilingual approach; however, this idea scares those who consider Standard English sacred. They perceive the evolving Patois language as a threat to preserving the integrity of what is deemed "accepted" Standard English.
It is clear that biases still exist towards Jamaican Patois speakers, as shown in Figure 4: Language Awareness (JLU. 2005, p.8). The table demonstrates that Jamaican Standard English is often referred to as "proper" English and associated with positive attributes. However, respondents of the study perceive speakers of Jamaican Standard English as more intelligent and educated.
Despite these biases, attitudes towards Jamaican Patois have significantly changed since Jamaica gained independence in 1962. It is evident that Jamaican Patois speakers now hold more money than ever before, reflecting the socio-structural world. This shift has led to increased recognition of Creoles as languages and a rise in positive attitudes towards Jamaican Patois.
Jamaican Standard English remains the official language preferred by political leaders and those in higher education. Nevertheless, this change in perception has put pressure on the government to expand the use of Jamaican Patois in official contexts like schools and courts, acknowledging its cultural identity and economic importance.
The researcher obtained data from two main sources, which will be further discussed below. The
research worker acknowledged the legal and ethical concerns surrounding data collection and analysis. Privacy and consent were considered when collecting information from sixty individuals who received questionnaires. The questionnaires were given a week for completion, between February 18 and February 24, 2011. However, only fifty questionnaires were collected within this timeframe, serving as the primary data source. Additionally, observations were made on individuals' attitudes towards language, language registers used, and frequency of usage in various settings such as classrooms, buses, streets, homes, and churches.
The researcher's secondary sources included articles from the Gleaner newspaper, various texts and books, online sources (used with caution), communication notes from Lower Six Form, and a visit to the Kingston Parish Library. Every effort was made by the researcher to adhere to ethical and legal standards during data collection and analysis. The presented research findings are truthful and reliable.
The age groups of the questionnaire recipients are displayed in Figure 1 chart while Figure 2 illustrates their gender breakdown.Figure 4 demonstrates the sectors where these individuals work,and Figure 3 shows their employment positionsIn Figure 6, the investigation focuses on whether Patois should be used for direction in schools. Figure 5 presents opinions on the use of slang as a slave language. Furthermore, Figure 7 displays additional viewpoints, while Figure 8 showcases the frequency of informal Patois usage. In addition, Figure 9 suggests a connection between slang and illiteracy. The findings in Figure 10 reveal how often people speak Standard English. Moreover, Figure 11 examines whether Patois is easier to speak, and Figure 12 reveals which language makes people feel more comfortable. Lastly, Figure 13 delves into whether slang should become Jamaica's primary
language.
To interpret these findings, it is notable that out of the 50 individuals who received questionnaires, there were 22 males and 28 females. It is important to consider that the majority consisted of teenagers and individuals in their mid-twenties, totaling around56%. This demographic group plays a crucial role in shaping our future society. Interestingly, both students and employed interviewees amounted to22 individuals each, while only six were unemployed. Additionally,six interviewees were above the age of50,nearing retirement age.Despite this fact,the researcher believes that five people have genuinely retired since they are not currently working.Furthermore,sixty-four percentof those employed admitted to working in the private sector.When asked about their belief regarding slang being a slave language only one person insisted it was true,strongly agreeing with this statementThirteen respondents agreed, 14 disagreed, and 22 strongly denounced the idea of using slang in schools for instruction. This generated controversy as most respondents strongly disagreed with the idea, while some strongly agreed. A small number of around ten people disagreed but still agreed to some extent. In terms of using Patois informally, only 36% strongly disagreed while 22% simply disagreed, resulting in a total difference of 16% compared to the combined agreement percentages (2% strongly agreeing and 40% agreeing). The majority of respondents disagreed with the notion that slang signifies illiteracy; most strongly disagreed and only one person strongly agreed. When asked about their usage of Creole, ten individuals admitted to occasionally speaking it, while 32 claimed to speak it often and eight said they always do. Regarding Jamaican Standard English usage, 18 individuals stated occasional use, 21 said frequent use, and nine claimed never using it. To assess if slang
is easier than Standard English to speak, a chart was utilized with a majority of 22 individuals strongly agreeing that slang is indeed easier. Additionally, 21 individuals shared this view without strong sentiment towards it. However, seven individuals disagreed with this notion; six had a strong disagreement while one held a different opinion altogether. The researcher found it surprising that out of all interviewed individuals only about1.26 were more comfortable expressing themselves in Standard English over other forms surveyed.In addition, 24 individuals acknowledged that slang played a certain role, with a minor difference of two people. Despite more people finding patois easier, they still feel more comfortable with Standard English. The outcomes of the last question were particularly intriguing, as four individuals strongly disagreed that patois should become Jamaica's primary language, while 18 individuals simply disagreed, resulting in a total of 22 individuals. On the contrary, 15 individuals strongly agreed and 13 individuals simply agreed with this idea, totaling 28 individuals. Overall, the researcher found this research to be quite revealing in terms of the information it presented and interpreted from the literature review. This research has expanded The Researcher’s understanding of the language situation in Jamaica. There are some similarities between the literature review and the data findings. For instance, when evaluating which language (patois/JAMAICAN STANDARD ENGLISH) the respondents felt more comfortable with, most of them expressed a preference for Jamaican Standard English. This preference can be described as a traditional language bias that has been passed down according to "Language Education Policy in the tension between Jamaican Standard English and Jamaican Patois." However, these same respondents mentioned that speaking slang is easier than
speaking JAMAICAN STANDARD ENGLISH as demonstrated in Figure 11.Stephanie Tame-Durrleman highlighted in the Jamaica Gleaner on 2007/12/16 that Jamaicans often unconsciously continue inherited biases unless forced to abandon them. The data findings reveal that a significant majority of respondents believe slang is not a lesser language. This aligns with Stephanie Tame-Durrleman's (2007) explanation in the Jamaica Gleaner, where she states that Jamaican Creole is its own language and not a corrupted version of English or simply a "slave language." Figure 7 presents this information. Research findings show that 58% of respondents disagreed with considering slang as inferior communication, while 42% agreed. This finding supports the Language Education Policy's suggestion of changing attitudes towards Jamaican Patois since independence in 1962, leading to increased research on Creoles and recognition of them as languages. However, there is a difference between the literature review and the data findings.In 2005, a literature review table showed that out of a sample group of 1000, 7.7% believed Jamaican slang speakers were more intelligent, while 57.8% thought standard English speakers were more intelligent. However, my research with a smaller group of 50 individuals contradicted this notion as the majority disagreed with the idea that slang usage indicated illiteracy. It is important to note that my research was conducted six years later, suggesting possible significant changes since then. Furthermore, it can be argued that my sample group of 50 is smaller compared to the targeted 1000 in the earlier research.
Regarding decision restrictions and recommendations, our analysis demonstrates that Jamaican Creole is not a deficient language or broken English despite being perceived this way by some due to inherited biases from the plantation era. Many
people today feel comfortable using this language in both formal and informal settings. The Manatt committee of inquiry even observed lawyers and politicians occasionally switching to the basilect. Therefore, individuals from diverse backgrounds confidently use Jamaican Creole in their everyday lives.
However, during our research process, we encountered several limitations such as financial constraints, difficulties with transportation (bus fares), printing questionnaires, accessing internet cafes, and publishing the project itself.There were difficulties in obtaining complete questionnaires as many individuals refused or did not return them. To address this, the researcher visited institutions such as UWI and UTECH to gather insights from well-educated individuals. However, it is recommended that further qualitative and quantitative research be conducted to gain a more comprehensive understanding of the topic. It is especially important to educate young people about Jamaican Creole through various means.
Bibliography:
- Lisa J. McIntyre.(2006).The Practical Skeptic Core Concepts in Sociology (Third edition).McGraw-Hill.
- Phillip A. Butcher and 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.On June 29, 2008, an article titled "Hypertext Markup Language" was published online at http://www.jamaica-gleaner.com/gleaner/20080629/news/news4.html.
- Another source titled "The Language Attitude Survey of Jamaica" was published by the Jamaican Language Unit at the University of the West Indies, Mona.The source can be found at http://www.anglesey.uwi.edu/dllp/jlu/projects/Report%20for%20Language%20Attitude%20Survey%20of%20Jamaica.pdf.
- In 2002, Angus Stevenson published "The Little Oxford English Dictionary" in the United States, published by Oxford University Press Inc.Linton Kwesi Johnson wrote an article titled "Language as Identity" in the Jamaica Gleaner on October 15, 2006. Hubert Devonish also published an article in the same newspaper titled "Language rights, justice and
the constitution" on January 27, 2002. Stephanie Tame-Durrleman contributed to the discussion with her article "Researching the Unique Jamaican Creole" published on December 16, 2007 in the Jamaica Gleaner. Geof Brown expressed his views in an article titled "Patois as language or broken English," which was published in the Jamaica Observer on July 4, 2008. During Hilary Term, Daniel Jettka authored a piece called "The language situation of Jamaica: Language Education Policy in the tension between Jamaican Standard English and Jamaican Patois," with Dr. John Harris serving as its author.
