Assumptions about the Creole language that the public in Guyana hold

 The Creole language in Guyana

Picture this: a bustling marketplace in Georgetown, Guyana, where vendors call out to passersby in a rhythmic blend of languages. Among the cacophony of voices, one language stands out – Guyanese Creole, the vibrant and expressive language of the people. But despite its ubiquity in everyday life, Guyanese Creole remains marginalized in formal education settings, overshadowed by its more prestigious counterpart, English.

Welcome to our blog post, where we delve into the rich tapestry of languages that make up the cultural fabric of Guyana. In this post, we'll explore how often overlooked but undeniably vital role of Guyanese Creole in language education. From challenging assumptions about Creole to envisioning a more inclusive approach to language teaching, we'll embark on a journey to transform language classrooms in Guyana. So buckle up as we navigate the nuances of linguistic diversity and advocate for change in language policy.

“We in Guyana still need to become aware of how our mother tongues, how our mother languages and everything that they represent – our culture, our diversity, our ethnicity- and how the transmission of those things matter to future generations.”

- Dr Carolyn Cummings HOD Language and Cultural Studies

Speech by Dr. Carolyn Cummings  

In Guyana, language is more than simply words; it reflects history, culture, and identity. Creole, an individual mix of factors, has an unusual position in the linguistic world. But how do people actually feel about it? Is there any uncertainty about its worth or the idea that it is less highly regarded? Let us talk about Creole in Guyana to discover the variety of factors and attitudes that influence its place in society.

https://www.stabroeknews.com/2017/07/29/photos/a-celebration-of-guyanese-culture/

 

 The following are some   assumptions that Guyanese     citizens may have regarding   the   Creole language in light   of  the   country's language   policy and   general cultural   perceptions:

     1.     Informality: People tend to view Creole as informal or casual, appropriate for casual chats but inappropriate in formal or business contexts (Forrester 2023, Janiszewski 2020).

2.     Low Prestige: Speaking Creole may be associated with a lesser socioeconomic standing or educational attainment, giving it less prestige than Standard English (Satyanath 2022). For example, sociolinguistic surveys in Haiti have shown that participants of higher socio-economic status have more positive attitudes towards French (the prestige language) than those of lower socio-economic status. In these surveys, participants with lower literacy levels have more negative attitudes towards French than highly literate individuals. In the “(Post-)Creole continuum” construct by creolists like David De Camp, “acrolect”, “mesolect” and “basilect” are Creole varieties that are relatively close to or remote from the European “superstrate” language. In some countries, people who are viewed or who view themselves as upper-class tend to speak a variety (an “acrolect”) that is closer to that of the colonizing nation, while those of a lower socio-economic status tend to speak a “basilect”. Evidently, the languages that we speak or do not speak have been enlisted as tools for social stratification and political control (Ferguson, 2022; Satyanath 2022).

3.     Cultural Identity: Creole is probably an essential component of many Guyanese people's sense of self, as it symbolizes their ancestry and roots (Colwill, 2023; Kachua, 2018). Therefore, operations of cultural empowerment are fundamental in the postcolonial age, because after the plundering perpetrated by Western civilizations, steps need to be taken to form and encourage the development of autonomous cultural identities. English is at the same time an instrument of socio-economic improvement and a witness of the colonial past. On the contrary, Creole is considered a sign of cultural autonomy, which has been particularly significant in the post-war years, when forms of resistance to ideological and literary hegemony are needed to decolonize the minds of former colonized people. The hybridization of English and Western literary genres with Creole and oral-based ones brought about by writers and intellectuals in the Caribbean English areas has thus contributed to building a new sense of community and establishing a new sense of cultural worth (Sindoni, 2010).

https://sites.duke.edu/lodtraininghub/2023/06/02/the-value-of-effective-communication-at-work/

4.     Effective Communication     Outside of Guyana: Some people may perceive Creole as a communication obstacle,     especially when interacting with non-Creole speakers or in formal international situations (Hackert, 2016).

5.     Opposition to Change: Due to worries about upholding customs and cultural values, there may be opposition to language policy changes that support Creole in addition to Standard English (Migge, 2021). Creoles have typically been treated as historical anomalies, being contact-based and with mixed systems. Only exceptionally has it been claimed that they can help us better understand how languages change and can speciate into new ones. They remind us that language or dialect contact is a common actuator of change (Mufwene, 2015).

6.     Educational Difficulties: There may be doubts over the efficacy of implementing Creole in the classroom due to worries that it may impede pupils' progress in learning Standard English and achieving academic success (Zambrana, 2017).

7.    No Rules:  Some individuals perceive Creole as lacking rules compared to Standard English, which they see as structured and orderly. They may view Creole as "messy" or "unpredictable" due to its perceived deviation from grammatical norms. This belief reflects a common misconception about Creole languages. For example, linguist Lisa Green addresses this misconception in her book "African American English: A Linguistic Introduction." She explains that Creole languages, like African American English, have their own systematic grammar and rules, albeit different from those of Standard English. Green argues that these language varieties follow consistent patterns and structures, just like any other language.

8.  Restricted Usage in Official Settings: In official government or corporate environments where Standard English is anticipated, Creole may be deemed improper or unsuitable (Hackert, 2016; Zambrana, 2017). Learning two different forms of language simultaneously can be challenging, especially for young learners who are still developing their language skills. Some worry that this could slow down students' progress in mastering the more formal and widely used Standard English, which is often required for academic and professional success. As a result, there's a debate about whether incorporating Creole into the classroom could be beneficial or detrimental to students' language development and academic achievement.

     In Guyana, opinions toward Creole reflect deeper questions of identity and social standing. While some consider it casual or without worth, others regard it as an important part of their legacy. Despite concerns about education and interaction, Creole remains an effective representation of cultural existence.
Moving forward, it is critical to recognize Creole's significance and encourage inclusive language policies that value Guyana's linguistic variety. By doing so, we may build a more fair society in which everyone's language and culture are valued and appreciated.

References

Colwill, E. (2017). Creole Against Creolization. Theory & Event, 26(2), 283-317.

Ferguson, I. (2017). Linguistics and Economics in the Caribbean. Retrieved from https://www.searchlight.vc/our-readers-opinions/2017/06/17/linguistics-and-economics-in-the-caribbean/

Forrester, C. (2017). Intersections of language rights and social justice in the Caribbean context. BoD–Books on Demand.

Hackert, S. (2017). Standards of English in the Caribbean. In World Englishes: New theoretical and methodological considerations (pp. 85).

Janiszewski, C. (2017). What does “Caliban’s Woman” Sound Like?: A study of Indo-Guyanese women’s emergent voice in the US. State University of New York at Albany.

Kachua, E. (2017). CREOLIZATION AS MODEL FOR TRADITION IN PLURAL SOCIETIES: THE CARIBBEAN EXPERIENCE. European Journal of Literature, Language and Linguistics Studies, 2(4).

Migge, B. (2017). Language styles, styling and language change in Creole communities. Journal of Pidgin and Creole Languages, 36(2), 395-422.

Mufwene, S. S. (2017). The emergence of creoles and language change. In The Routledge Handbook of Linguistic Anthropology (pp. 348-365). Routledge.

Satyanath, S. (2017). Standard-ness, national ideologies and their embedding in ‘sociolinguistic theory’. Asia-Pacific Language Variation, 8(2), 174-205.

Sindoni, M. G. (2017). Creole in the Caribbean: How oral discourse creates cultural identities. Journal des africanistes, (80-1/2), 217-236.

Zambrana, P.A.L. (2017). Creole languages in education and their role in shaping Caribbean identities: Models for integrating English lexifier creoles into school curricula in the eastern Caribbean. University of Puerto Rico, Rio Piedras (Puerto Rico).