By
Obododimma Oha.
Indigenous African languages are disadvantaged in online interactions, not only because they are the languages of the margin that can only be used on the Internet for updates, comments, etc in pursuit of divisive shibboleth but also because they are not selected as default languages by the makers of the Internet and computer resources. Even in the making of modern computers in which manufacturers like HP include these marginal languages in their configuration, local African expressions still have problems. The genesis is the early assumption that non-Indo-European languages are inferior and incapable of scientific reflection. Scholars and learners of African languages can only wrestle with online concepts as metalanguages. This short essay thus examines an instance of the renconceptualization of the online context from a local African perspective or Afro-oriented thinking because the measure of understanding that Africans have about the Internet may come partly from the rendering of online concepts in their local languages.
Perhaps the closest that we can see in the verbalization of the Web interaction is the idea of the global “village square,” which is reinterpreted from Igbo culture and Achebean discourse as “ilo.” The Nigerian lawyer and literary enthusiast,Ikhide Ikheloa, reconstructs it as “ilo Facebook” in addressing his friends in his Facebook updates. Things happen in the village square, from entertainment, through information dissemination to serious adjudication. In the ilo, we can also find violations of norms of interaction and criminal things happening and enforcement of rules. So,the Igbo cultural reinterpretation is appropriate. When considered in respect of the virtual context,”ilo” is very appropriate and challenging to. Some examples: the members of the audience are multiple and mixed. So, an addresser needs to be very careful in selecting elements. Also, the quality of the relationships could be minimal or maximal,and interactants need to be tactful more and try to assess those assessing them!
Someone interacting with others in the “ilo”should be watchful to avoid infringements and to cater for face. In other words, that “ilo” is a very sensitive one. What does it teach us? Simply this: as we move deeper into technology,new challenges arise or are added. It does not mean running away from norms! Think of Netiquettes developing from etiquettes!
Thus it is not enough to buy an android phone simply because one can afford it, and to get online when one can buy data, but also important to properly learn the use of the product well for the online interaction. Such challenge faces users of al computers or its resources.
This conceptulization of the Web context as “ilo,” probably based on equivalent or nearest semiotic that can be found, mainly points towards lack, almost confirming that assumption that non-Indo-European languages cannot be used for scientific reflection. This is a disturbing perspective. But let us look critically at the “village square” idea. Although one could endorse the conceptualization at first stage, but a closer critical look could unravel some interesting dimensions. First, the concept focuses on closeness or the idea of a shrinking community. This is true. The community is a shrinking type. But it is also ironically a kind of “village square” that encourages isolation so that Okeke cannot ululate when he sites the moon and Okafọ would run out of his hut. Okeke is carried away by the euphoria of fantasies on his android phone, punching the keys, instead of heading also for the actual village square to play hide-and-seek. Perhaps, he is afraid of kidnappers or Fulani militiamen who are hiding somewhere.
Ilo could also be deceptive. Imagination of being a real square could lead Okafọ into thinking that he knows it like the palm of his hand. That ilo has changed and there are many reptiles in it, waiting for those who think that hide-and-seek is still the same! Hide-and-seek of Okeke and Okafọ, alias Tom and Jerrry, has changed and hiding could mean actual disappearance.
“Okeke, have you seen Okafọ.” “No! Not in twenty God’s years!” So, Okafọ has disappeared! Their being anticipatory neighbours in discourse does not matter. That is mere unfortunate collocation. And collocation is good alibi.
That also means that that European scholar called Austin must have been joking when he was talking of “doing things with words.” Words are already things, playing hide-and-seek!Word (or the Yoruba Orọ) on the ilo could wrestle with other words, winning at the first gidigbo! Words look for words that put on masks of identity to de-robe them. Words are subversive things we have to watch out for always.
So, you see, when Facebook becomes the new ilo, walk cautiously or you step on burning coals. There could be networks of networks of networks ... of burning coals tempting attack. Audiences could become something else, so that what you think you have met before is still new and strange. Strange new ilo of Facebook!
There in the new strange ilo, the familiar could be unfamiliar, the near could be far, the alive could be dead, even the covered could be revealed. Strange new ilo!
It is important to go beyond resemblances, equivalents, loans, collocations, etc in bringing the Web closer to the African world. The idea of the Facebook ilo is only a beginning; it merely opens an important discourse! Let us go beyond the ilo.
Obododimma Oha.
Indigenous African languages are disadvantaged in online interactions, not only because they are the languages of the margin that can only be used on the Internet for updates, comments, etc in pursuit of divisive shibboleth but also because they are not selected as default languages by the makers of the Internet and computer resources. Even in the making of modern computers in which manufacturers like HP include these marginal languages in their configuration, local African expressions still have problems. The genesis is the early assumption that non-Indo-European languages are inferior and incapable of scientific reflection. Scholars and learners of African languages can only wrestle with online concepts as metalanguages. This short essay thus examines an instance of the renconceptualization of the online context from a local African perspective or Afro-oriented thinking because the measure of understanding that Africans have about the Internet may come partly from the rendering of online concepts in their local languages.
Perhaps the closest that we can see in the verbalization of the Web interaction is the idea of the global “village square,” which is reinterpreted from Igbo culture and Achebean discourse as “ilo.” The Nigerian lawyer and literary enthusiast,Ikhide Ikheloa, reconstructs it as “ilo Facebook” in addressing his friends in his Facebook updates. Things happen in the village square, from entertainment, through information dissemination to serious adjudication. In the ilo, we can also find violations of norms of interaction and criminal things happening and enforcement of rules. So,the Igbo cultural reinterpretation is appropriate. When considered in respect of the virtual context,”ilo” is very appropriate and challenging to. Some examples: the members of the audience are multiple and mixed. So, an addresser needs to be very careful in selecting elements. Also, the quality of the relationships could be minimal or maximal,and interactants need to be tactful more and try to assess those assessing them!
Someone interacting with others in the “ilo”should be watchful to avoid infringements and to cater for face. In other words, that “ilo” is a very sensitive one. What does it teach us? Simply this: as we move deeper into technology,new challenges arise or are added. It does not mean running away from norms! Think of Netiquettes developing from etiquettes!
Thus it is not enough to buy an android phone simply because one can afford it, and to get online when one can buy data, but also important to properly learn the use of the product well for the online interaction. Such challenge faces users of al computers or its resources.
This conceptulization of the Web context as “ilo,” probably based on equivalent or nearest semiotic that can be found, mainly points towards lack, almost confirming that assumption that non-Indo-European languages cannot be used for scientific reflection. This is a disturbing perspective. But let us look critically at the “village square” idea. Although one could endorse the conceptualization at first stage, but a closer critical look could unravel some interesting dimensions. First, the concept focuses on closeness or the idea of a shrinking community. This is true. The community is a shrinking type. But it is also ironically a kind of “village square” that encourages isolation so that Okeke cannot ululate when he sites the moon and Okafọ would run out of his hut. Okeke is carried away by the euphoria of fantasies on his android phone, punching the keys, instead of heading also for the actual village square to play hide-and-seek. Perhaps, he is afraid of kidnappers or Fulani militiamen who are hiding somewhere.
Ilo could also be deceptive. Imagination of being a real square could lead Okafọ into thinking that he knows it like the palm of his hand. That ilo has changed and there are many reptiles in it, waiting for those who think that hide-and-seek is still the same! Hide-and-seek of Okeke and Okafọ, alias Tom and Jerrry, has changed and hiding could mean actual disappearance.
“Okeke, have you seen Okafọ.” “No! Not in twenty God’s years!” So, Okafọ has disappeared! Their being anticipatory neighbours in discourse does not matter. That is mere unfortunate collocation. And collocation is good alibi.
That also means that that European scholar called Austin must have been joking when he was talking of “doing things with words.” Words are already things, playing hide-and-seek!Word (or the Yoruba Orọ) on the ilo could wrestle with other words, winning at the first gidigbo! Words look for words that put on masks of identity to de-robe them. Words are subversive things we have to watch out for always.
So, you see, when Facebook becomes the new ilo, walk cautiously or you step on burning coals. There could be networks of networks of networks ... of burning coals tempting attack. Audiences could become something else, so that what you think you have met before is still new and strange. Strange new ilo of Facebook!
There in the new strange ilo, the familiar could be unfamiliar, the near could be far, the alive could be dead, even the covered could be revealed. Strange new ilo!
It is important to go beyond resemblances, equivalents, loans, collocations, etc in bringing the Web closer to the African world. The idea of the Facebook ilo is only a beginning; it merely opens an important discourse! Let us go beyond the ilo.
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