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Post-reflection
Philosophy, culture and language are inter-related. It is the general knowledge of these three interactions that constitutes linguistic philosophy for the Bantus. The same interaction constitutes linguistic thoughts for the Ibos, the Jews, the Germans, the Greeks and other cultures of the world. Linguistic philosophical connection of the culture of man is like a spider’s web. To pull a line would involve the entire network. Any argument contrary to the above would be considered divertive maneuver aimed at distracting attention from the fundamental linguistic problems posed to all cultures (Okere, 1983). The criticism of African languages has challenged many to speak out. Criticisms of African languages are of a mere theoretical nature. Some scholars have criticized African thoughts and languages as having no verb and articulation. Some have vilified African expressions as not communicating the feelings of Dasein (Man). Others say African language communication would hardly invoke how Dasein go about sentiments, sensations, humors etc. These criticisms are motivated ostensibly by the desire to perpetuate or tarnish the image of a black man and relegate his linguistic skills to “mentalite primitive,†absolutely impermeable to the rules of elementary logic, intellectual alchemy and reasoned discourse. In reality studies have proved that Africans, just like the Europeans, specifically had sound linguistic thoughts and logic.Let us forget and abandon the old saying that Africans cannot express their thoughts linguistically. Let us abandon the obsolete terminology that Africans lack expressive skills. The outdated terminology of symbolic magic, of magic of expressed desire and magic similitude says very little about African culture, African languages, or African weltanschauung (worldview). If we don’t have coherent speech and articulation, we have what Tempels’ calls “vital forceâ€. African force pervades everything. inherent in African worldview. It invades all department of African life. African knowledge is force. Primogeniture is force; hunting in African understanding is trial of force. There is force all over African worldview. If this is true, it would not be wrong to say that Mbiti’s and Temple’s concept of language is the radicalization of African expression and communication that is meaningful, intelligible and total. The above terminologies illustrate why African’s linguistic skills are not “mentalite primitive.†It illustrates that Africans are not linguistically handicapped
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CSN: 67012-2008-19-44
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