Dr. Mohamed BELAMGHARI
University Mohamed I
It is commonly putative that communication is an integral feature of culture and that it plays a vital role in its dissemination. The communication of culture, indeed, has always been at the heart of many philosophical as well as sociological debates. With the intensification of attempts to engage in intercultural dialogues, cultures have had the chance to get incorporated into an increasingly multilingual and multicultural world. Still an important point is the fact that language has been a key marker in the spread of any culture and on a global scale. However, not all languages can be handy in doing the communicational job, rather the careful choice of a global language is what makes a difference in all cultural dialogues. To this end, many Moroccan and African writers, as highlighted in this paper, have put all their trust in English as a global language having the potency to transmit their messages and take up the mission of communication successfully to reach so many an audience worldwide. In this sense, this paper seek out to advance a perception of the intercultural dimension in communication. Its inclination to endorse a thoughtful view of the relationship between language and intercultural communication is perceived as a contribution, on the one hand, to a writer’s self-assertion and, on the other hand, to transnational understanding, interchange and collaboration between nations of the world.
Keywords: culture, communication, intercultural communication, representation, the Subaltern voice.
Knowing yourself is not so much about introspection and interaction. To know yourself is to realize that you are more than the little self that has been given to you by your history — the pattern that others made — that your true self is, in truth, much larger and includes other people, other cultures, other species even. That life is less about being and more about interbeing. We come to know ourselves, then, through coming to know each other. And the deeper that knowledge, the richer and more creative the world we build together.
Danny Martin, Director of ICRE (International Communities
for the Renewal of the Earth)
Without mutual knowledge there can be no mutual understanding; without understanding, there can be no trust and respect; without trust, there can be no peace, only the danger of conflict. This means we have to be willing and able to familiarize ourselves with the way people of other cultures think and perceive the world around them, but without losing our own standpoint in the process.
Roman Herzog, President of Germany
Right from its inception, the concept of culture has generated hotly disputed debates among scholars as to what it specifically means and the kind of compartmentalizations it designates. In fact, culture has come to nestle quite finely in synonymity, with quite different but still interrelated disciplines. Mention can be made of a set of societal as well as global complex collection of knowledge, folklore, language, rituals, habits, lifestyles, attitudes, beliefs and customs, to mention but a few, around which people have come to organize themselves in quite many different ways. Put in easier terms, each tribe or collectivity, for instance, would attempt to communicate and underscore its differences from another one by means of language, art, or clothing, among many others, thereby culminating in many cultural blocks each trying to rise culturally different subjects in its own way.
Some scholars have argued that, not only is communication a necessary feature of culture, communication by itself is a means accounting for the emergence of culture. To comprehend why, it is indispensable to be unequivocal about what culture is, thereby setting clear cut distinctions between the kinds of forms it can take in our multicultural world. As far as Alessandro Duranti is concerned, culture is such an intricate and composite concept that it may seem, at the first glance, a far-fetched objective to work out an all-inclusive characterization of it (Duranti, 1977). In support of such claim, Edward B. Tylor in his book, Primitive Culture, goes on to say that culture is “that complex whole which includes knowledge, belief, art, law, morals, custom, and any other capabilities and habits acquired by man as a member of society.” (Tylor, 1871) Therefore and by definition, culture is generally taken to be something that is transmitted from a person to another and thus passed on from a generation to another. In its general sense, the definition of culture seems to adhere to the different compartments necessary to social groupings, and which people come to identify as a set of beliefs, customs, symbols or characteristics that are shared by a group of people. These shared characteristics are, most of the time, different from the set of beliefs, customs, symbols or characteristics shared by other distinct groups of people.
Lurking within such a definition are three main structures of reasoning. The first is that cultures are distinctive from each other, and this dissimilarity is the main constituent making up its peoples’ identities. Second is that we can deem cultures to be in opposition to each other, and that each culture groups its people under a set of practices that govern their way of identifications and living. Finally, it can be argued that cultures, regardless of their oppositions, can both communicate and, sometimes, miscommunicate their dissimilarities to each other. However, one might wonder whether the communication of cultures is conditioned to yield peaceful results and contribute to understanding and dialogue among the same cultures, or, on the contrary, pave the way for a culture to dominate and expunge over another “weak” one. More than that, in what way does communication matter to cultures?
As human beings, we are fundamentally driven by our curiosity to identify things with buoyancy, thereby obtain validation for our discernments. To some extent, this epistemic need, if any, may help explain why culture exists at all. Our epistemic needs compel us to communicate with others, for the sake of not only obtaining and having an idea about their knowledge, but also to quench our thirst and ease our curiosity with regard to the unusual images and fancy stories we repeatedly hear. These cyclical acts of communication, of course, set the stage for cultures to emerge.
It should be declared, of course, that the relationship that governs both culture and communication is multifaceted. That is to say, cultures are born by means of communication, that is, communication is the means whereby people interact with others, thereby transmit the essence of their cultures worldwide. Without communication and, most importantly, literature and communication media, it would be an impossibility to preserve or pass along cultural characteristics from a place or time to another.
To best comprehend the insinuation bringing both culture and communication together, consider, for instance, an individual who is compelled to move from one place to another to work or study. This very movement brings with it individual previous experiences and behavioral patterns from the cultures of which the individual belongs. The moment he/she starts to engage in communicational activities with other new members of other groups, a collection of new-shared experiences, distinctive patterns, customs and rituals and thoughts evolve. It is now to these new experiences that a person learn how to adapt and conform mainly through communication. In this way, new groups influence the individual culture in small, and sometimes large, ways as he/she becomes a part of it. In a give-and-take fashion, this redesigned culture forms the communication practices of current and future group members. This interchange is valid with any culture: communication frames culture, and culture frames communication.
Having discussed the implication of the culture-communication relationship, we now turn to a closely related line of argumentation to the cardinal spirit of the current research project. Subjectivity is an integral part in any relationship bringing together culture and communication. There is always this inherent tendency in humans to adopt the view that the elements of one’s own cultures are elevated, better, logical and make good sense. If other cultures are different from one’s own, those differences are often reflected on as negative, illogical and debased. There are many different examples accounting for this situation. A case in point is the idea that when someone from a culture prohibiting polygamy happens to meet someone who believes in having more than one wife. The former may find it quite inappropriate that another culture allows one man to have multiple wives. In this sense, the former considers his culture as logical, and subjectivity interferes with the way he/she makes sense of social phenomena. The result here, is that many people tend to equate different with wrong.
Therefore, understanding the nature of culture in relationship to communication is helpful in a number of ways. First, it helps to explain the origin of differences between the practices, beliefs, values, and customs of various groups and societies, and it provides a reminder of the communication process whereby these differences came into being. This knowledge can and should heighten people’s tolerance for cultural differences. Second, it helps to explain the process that individuals go through in adapting to new relationships, groups, organizations and societies, and the cultures of each. Third and most significantly, it underscores the importance of communication either as a bridge between cultures, or as an ideological apparatus designed to sweep up other distinct cultures.
Therefore, this work revolves around issues relational to the ways any given culture is represented/communicated in different works of art for different purposes, mainly with the aid of English as a global language. I investigate such purposes by relying on examples of literary works produced on particular groups of people. The subject matter taken here is the Moroccan and African worlds, since they both have proven to provide a fertile field of cultural representations of all sorts, be they discriminatory in nature or communicational. Many authors from different walks of life have, on a number of occasions, held to the belief that representing things and people would eventually help in the process of making dialogue and peace reign globally. They, therefore, have taken the venture to fully represent and voice their cultures and people’s worries to other people from different cultures for the sake of enriching these intercultural dialogues meant to get established between nations of the world.
Doing culture, doing communication
It should be brought into notice from the onset that the very dictum of representation or communication hints to its being a tool serving purposes of making the world and its cultures plain and readable. As implicated above, cultures are created through communication, and it is also through communication between individuals that cultures change over time. All institutions within society facilitate communication, and in that way, they all contribute to the creation, spread, and evolution of culture. As a main social institution, language is par excellence part and parcel of communicational activity. Still, when writing for the sake of communicating cultures on a wide-reaching scale, the very careful choice of language becomes strongly encouraged. Not any language can have the ability to read its content to a plethora of audience, rather some languages with international recognition can do this job quite successfully. Many authors from different parts of the world, I take the example of some Moroccans and Sub-Saharans, have taken the venture to communicate their culture to a wider readership worldwide by choosing their culture to reside in universal languages best fit to dispatch their messages far than intended. The very self-assertion motive has been the key marker of most authors when they embark on their literary journeys to voice themselves as well as the people to whom they belong.
More importantly, authors who have opted for communicating their cultures have been faithful to collective-identity notions rather than individualism and self-centeredness. They have chosen their people and cultures to be the center of all interest and writings. This way they have deftly weaved their own life-stories within a communal tapestry of the lives of people who have lived in their time as well as those who have gone before them. In so doing, they have produced works of art that break away with the traditional views of writings privileging individual identity, and they have rather tried their hands at writings that embody the collective notions of identity that have become prevalent in the postmodern era.
This way of writing illustrates the trope of Prosopopeia – that is, bring the Self and others into being in autobiographical writing. In his work Gradus: Les procédés littéraires, Bernard Dupriez offers a definition of Prosopopeia saying that it means, “Mettre en scène les absents, les morts, les êtres surnaturels ou même les êtres inanimés: les faires agir, parler, répondre.” [To present missing people, the dead, supernatural beings or even inanimate beings: To make them act, speak, respond.] (Dupriez, 1989: 364) Dupriez stresses the connection between Prosopopeia and autobiography by explaining how past action recounted in narrative form is presented in such a way as to make the author appear as a speaking person who exists before us in the present moment to voice the worries and the lost dreams of a people.
Following the same trend, African or Moroccan writers have trodden the same paths and, thus, have been producing a great deal of writings in which they have chosen to place their worries, concerns and national pre-requisites. Without overlooking the importance of translation, it would be of paramount importance to stress some of its blessings, the major of which is transmitting or unraveling the hidden aspects of some cultures that are being all forgotten about. Closely related to such point is the work, titled Mountains Forgotten By God, in which the Moroccan writer Brick Oussaid began a task of writing about his as well as his family and peoples’ harsh and bitter experiences in a place surrounded by mountains and cursed by the forgetfulness of not only the rest of Moroccans, but, in Oussaid’s words, “God” as well. Considerably, the translation of Oussaid’s work into English has helped more in voicing his worries and concerns to the rest of the English-speaking world. Oussaid has made it open by avowing that, “the people of whom [he] speak[s] have no voice; they can neither speak out nor demonstrate. The echo of their sighs does not carry far.” (Oussaid, 1989: 4)
Significantly enough, these kind of literary journeys have been a success owing to their having written in foreign languages or translated into foreign languages. In this respect, the English language seems to carry the promise of facilitating communication of cultures in the smoothest ways available. In fact, suffice it to contend with the dominance of the English language in the present time to draw conclusions auguring a birth of a medium constituting a podium for whoever wants to speak and make his/her voice widely heard. In so doing, some Moroccan and African writers have opted for the English language as a medium of expression, which has the ability to read or translate their cultures and voices to the very remote corners of the world, and thus clear up the peculiarities that have always occupied the Western mind about Africa and its people. To deny the ever-lasting existence of Alterity-based misconceptions, travesties or value judgments is to deny the existence of a whole post-colonial theory in which celebrated critics and distinguished writers from all walks of life have said much.
English and the cutting short of cultural disparities.
As a medium of communication, the English language has been spread out across the globe just like a seriously contagious disease, which takes less than a minute to inflict all that happens to be around. This language has maintained a tight grip on most of the other worldly languages, especially as an adequate communicational device that fits in education, economic transactions or intercultural interactions. In fact, the hegemony of the English language is inherent in a colonial legacy during centuries marked by the British Expansionist ambitions around the whole world. In this sense, the British Empire has always sought to entrench English in its colonies. These colonies, in turn, have appropriated the colonial language and maintained it as an official communicational device serving to put off the flames of inter-ethnic disputes about, for instance, which language to use in a multilingual setting such as Africa.
Added to the spread of English in the British erstwhile colonies is an inextricably riddled Moroccan reality, so to speak. Morocco as an ex-colony of the French protectorate is posited to have French or Arabic as a language of its resistance literature, so to speak. Still, English is undeniably of paramount significance in a Moroccan context where openness to the outside world is among the pre-conditions of economic, cultural and educational maturity and improvement.
The Moroccan literature written in English, therefore, testifies to the dominance of the English language which has been stretching out its reach by means of globalization or the potency of the supposedly 21st Century American modern Empire. In fact, different are the arguments brought into play by groups of peoples or individuals trying to prove their legitimate right in claiming English to be theirs. The global reach of English has made of it a language whereby most people across the globe come to be identified. It is a language that facilitates communication between different people from different linguistic backgrounds. Besides, English has become the international language par excellence by virtue of its presence in science, medicine, computer sciences or international university curricula. To that effect, Robert Phillipson in his Linguistic Imperialism explicates that
English has a dominant position in science, technology, medicine, and computers, in research, books, periodicals, and software; in transnational business, trade, shipping and aviation, in diplomacy and international organizations, in mass media entertainment, news agencies, and journalism, in youth culture and sport, in education systems, as the most widely learnt language can estimated 115 million learners at school level by the early 1970s […] this non-exhaustive list of the domains in which English has a dominant, though not exclusive, place is indicative of the functional load carried by English. (Phillipson, 1992: 6)
Long is the list of positions in which English is predominantly present across the globe to the extent that one may think that no other domain is missed from enumeration. English has become inextricably intertwined with several aspects. The number of the English speakers around the world is escalating day by day. For many people, English has become a necessity that cannot be done without, for it is the language that fits with the current global changes. As the amount of information needing to be processed comes to exceed human capabilities, computers, for instance, have appeared on the scene to reduce the tensions that could be accrued to the human mind.
Likewise, when a multitude of languages have appeared to have conflicts with one another, as the case of the African ethnic languages, English has been the potential communicative device most likely to take on the function of solving these and other communicative break-downs. This way, English has come to be perceived as everyone’s language, the lingua franca of all those who seek to have international interactions. Accordingly, in his Post-colonial literatures in English, Dennis Walder assumes that, “whatever English now represents, or has represented over centuries of colonization, it belongs to everyone. It is a global language, the first of its kind.” (Walder, 1998: 44)
Retaining the phrase “global language” can be pertinent to the context of literature. In effect, literature is a fertile field of imagination that is nurtured first and foremost by a global language. That is to say, writers across the globe tend to translate their cultures, worries and aspirations to the rest of the world in a language that can have the capability of carrying the voice of its users into the remotest corners of the world instead of letting them down half way. People, therefore, tend to place their trust in a global language whose reach transcends the naturally established frontiers of states and continents.
Furthermore, some Moroccan writers have channeled their voices through English on the grounds that its use in inter-cultural communications helps in maintaining and, indeed, reinforcing peoples’ separate cultural identities. This can be the case seeing that people yearn for preserving their own culture by using English to communicate with peoples of other cultures, thereby reading their differences in an accessible and global language, so to speak. (Huntington, 1998: 62)
Added to the weight or significance of the Moroccan works in English is their emphasis on drawing clear-cut distinctions between their culture and the cultures wherein their works could be received. Correcting cultural misconceptions that lead to cultural shocks is a preoccupation that looms large in the Moroccan writer’s mind. This is why a universal language such as English can emphasize such cultural distinctions, thereby leading to a cross-cultural dialogue. The rapport between both the Moroccan writer and the English language, I believe, is based on a propensity towards such a language, for a writer is always prone to fulfill his/her linguistic skills in a universal language which would spare them the worry not to be read or inter-culturally misunderstood.
Still a more significant point is the fact that some Moroccan writers have opted for the French language as a medium of expression. Their writings have been voiced in an equally universal language, French, thereby enjoying feasibility in dispatching the writer’s cross-cultural messages or those of the people that he/she seeks to represent. French also has served a powerful universal communicational apparatus that is tuned to the most remote corners of the world’s receptive grounds. By virtue of its global dominance, French is also widely used by writers who look forward to translating and reading the true depiction of their culture and religion to the outside world.
The Subaltern speaks through English
For some Moroccan writers, it is believed that a writer who uses English or French can explore different topics with much freedom. Language turns into a freeing tool for a person as well as a culture being represented. Following the same thrust of argumentation, it becomes, then, very important to bring into the limelight a category of writers who have been freed by their appropriation of foreign languages. To that effect, Hassan Zrizri explains that,
The appearance of women writers on the literary scene is a turning point in the literary periodization of Moroccan literature in general and a historical marker of the repressed other, [thus] trespassing the frontiers long set by patriarchy. Their appropriation of language and narration is part of a symbolical process of decolonization. Access to the writing means adopting new forms: multiplicity, variety and openness as a response to monotonous, repetitive and linear forms. (Zrizri, 2004: 65)
The appearance of English in women’s writing has played a major role in the assertion of their emancipation. Relatively, English served for creating a bridge through which Moroccan women writers have crossed from the period that was marked by their suppressed voice and curbed will to an emancipating period wherein they have acquired a voice characteristic of a variety of aesthetic forms. Deductively, writing in a foreign language is emblematic of a magical power whereby particularly the oppressed can have the chance to obtain a voice and, more than that, have it heard and echoed in faraway places.
Equally important, in his Heart of Embers, Abdellatif Akbib has freed the voice of Said, the major character. Said throughout the novel tries to make up for all mistakes he committed in the past by voicing them through Akbib’s lenses. In this regard, Said confirms that
I am saying this because, in the darkness of the room where I lie, in the grip of a deep sense of solitude, and prompted by a keen sensory perception, I have often caught myself communing with the past-journeying back through its nooks and recesses, puzzling my way along its tortuous labyrinth – now that I have practically no foreseeable future to plan for. (Akbib, 2004: 11)
Journeying back through the doors of the past, Said is meant to get his voice freed and feels at ease by doing good to those whom he mistreated in the past even by remembering their names and good deeds. In light of this and other literary works written by Moroccans and sub-Saharans, the question of the ability of the subaltern to speak has been fully tackled. More interestingly, it is amazing how a voice can manage to emerge from within some harsh circumstances used to have been stumble-blocking it throughout its successive attempts to tell or make the others hear its echoes and flashes. The subaltern voice has managed to speak when it played the role of the representative of, more or less, the other more oppressed voices still have not emerged or spoken yet. What the voice utters or articulates is a transmission to endless problems and worries of either the subaltern voice or his/her people. For instance, Frederick Douglass is a black spokesperson for the black people. He is against slavery and the dehumanizing exploitation of the black by the white by choosing to represent the black race just as Martin Luther King did. King also did not hesitate to defend the black cause and fight against slavery, injustice and inequality. These are the underlying principles that made him organize non-violent campaigns with his fellow-country men. In his words, Martin Luther says,
I am cognized of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not to be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly. (Littleton, 1971: 23)
Amazing is the metaphorical image Martin Luther King draws as to demonstrate the extent to which the black person is very important and is the focal point of most black writers. When some people are caught in an inescapable network of mutuality and tied in a single garment of destiny, they become one single body defending, speaking and caring for each other. In support of such ideals, Brick Oussaid has written an autobiographical story entitled Mountains Forgotten by God, where he assumed the responsibility of speaking and representing his people about whom nothing has been heard or known. His story of a Moroccan Berber family is a representative of a larger social network of people still living under dire poverty and still enduring the caprices of life. These people are the forgotten, thereby needing to be voiced to the outer world via Oussaid’s tongue.
In still another significant point, English has further served a reliable communicational purpose in a complex linguistic milieu such as the African one. According to different linguists or even decision-makers, Africa has to catch up with the train of progress and modernity, and this cannot be achieved in a social context where we have different isoglosses, each of which aims at promoting its dialect at the expense of another African dialect. The solution of course, as was expected, was to opt for a global language that meets the consent of the whole Africans. This solution is proposed on the grounds that the African people, it is believed, will never agree upon one African language or dialect, and it is again the ex-colonial language that fits in settling such alchemy, mainly for three reasons as outlined in Robert L. Cooper’s Language planning and social change:
This replacement was sometimes difficult to implement. In the first place, elites were sometimes unwilling to surrender those personal advantages won on the basis of their elite education via a colonial language. If that language were to lose its privileges, they might lose their privileges as well. Second, economic and political rivalry among competing languages groups sometimes made each unwilling to see the other’s language instituted as a system wide medium of instruction. They preferred that everyone face the same disadvantage of studying via a colonial language than that some should have the advantage of studying in their own. Third, access to world commerce, science, and technology demands that at least some must learn the imperial languages. An excellent way to import those languages is to use them as media of instruction. (Cooper, L. Robert, 1989: 112)
Clearly, the replacement of the ex-colonial languages by an African language or dialect is a lost for mainly the elites. We can speak of three reasons which are provided whenever the question of language is raised in Africa. First, the elites are likely to lose their social, political or economic prestige made accessible by their mastery of the ex-colonial languages, which have become the official languages made use of in administration and schooling. If any African language is to be elected instead of an ex-colonial one, the masses, it is believed, are then going to ask for their right to rule their countries. Hence, the elites are no longer going to enjoy what they used to when they were the only ones who could speak the official and administrative language. Secondly, the problem which is continuously posed in Africa, as in any other multilingual country, is that of the pressure exerted by the economic groups. These groups keep competing with each other in order to have one’s group language as the most used one not only on the national level, but also on the regional one. Therefore, this problem makes it harder for the Africans to opt for a unifying language to be accepted by all Africans. Finally, it should be noted that the world has become a small village where everyone is connected to the outside world economically, diplomatically or even scientifically. Under these challenges, Africa seem to be very attached to the ex-colonizers’ languages and cannot forsake them lest the Africans would be cut off the outside world and thus lag more years behind the bandwagon of economic or technological development. Unfortunately, this cannot be achieved unless Africa adopts a recognized international language which everyone can speak and understand. In support of this, Braj B. Kachru writes that
for governments, English thus serves at least two purposes. First, it continues to provide a linguistic tool for the administrative cohesiveness of a country (as in south Asia and parts of Africa). Second, at another level, it provides a language of a wider communication (national and international). (Kachru, 2001: 291)
English has been playing, for most Africans, a crucial role in fostering the administrative consistency of a multilingual country/region, such as Africa. It was implanted by the ex-colonizers so as to run their administrative affairs in the African countries, and now even the Africans themselves can’t dispose of such an ex-colonial medium of communication, for it is a tool which would keep their administrative affairs under control. Other than that, as the world is becoming smaller due to space and time shortening waves of globalization, Africa is in a position that pushes it to further commix in this global context. Under these new conditions, therefore, and for Africa to get connected to the world out there, culturally, politically or economically, it should adopt a global language. And this language for Kachru is English par excellence, since it is not only a tool of facilitating or creating a communicational channel among Africans, but also among the international community towards a global development in mainly economic and diplomatic relationships.
Chinua Achebe has also given his support to the English language for two main reasons. The first one is that English, as a lingua franca, has helped with maintaining the national unity of a country, like Nigeria, where more than two hundred languages are at clash as to which language to use in daily life situations. The second reason is that English has become part of the Nigerian life and should be seen as a Nigerian language, since it is spoken and used in the writings of the Nigerians to voice all what they have. (Achebe, 1981: 48) Besides, speaking of the good qualities of the English language, one may refer to its position among the other spoken languages all over the world. For the subaltern voice, the English language serves as a powerful medium of communication that has the capability to carry the voice to the remotest corners of the world. In so doing, “post-colonial writers in English are able to express their view of a world fissured, distorted, and made incredible by cultural displacement.” (Achebe, 1981: 235)
English is a globally dominant language serving to voice every single issue on a global scale. This can offer us an answer to why some Moroccan voices speak in the English language though French is the language of the ex-colonizers. Of course, we can cite as many writers as the English language can testify of those Moroccans who write and speak through the open shatters of its windows. For instance, Abdellatif Akbib, Anour Majid, Jilali El Koudia, and Mohamed Benouarrek, to mention but a few, have all chosen to interpret their cultures in a language about which many scholars and African writers, such as Chinua Achebe, said to have the ability to bear the burden of one’s experiences and dispatch them to faraway places. In the same connection, Chinua Achebe reckoned with the necessity to specify the readers intended to hear the subaltern voice. As an African voice, Achebe is very concerned with his potential audience and, in this regard, argues that
I realize that a lot has been made of the allegation that African writers have to write for European and American readers because African readers where they exist at all are only interested in reading text books. I don’t know if African writers always have a foreign audience in mind. What I do know is that they do not have to. At least I know that I don’t have to (Achebe, 1981: 42)
Though Achebe acknowledges that the English language can carry the weight of the African experience, he has in mind the African readership. Of course, English is the language that can read Achebe’s thoughts to every Nigerian. That is why he testifies:
Last year the pattern of sales of things fall apart in the cheap paper-back edition was as follows: about 800 copies in Britain, 20,000 in Nigeria; and about 2,500 in all other places. The same pattern was true also of no longer at ease. (Achebe, 1981: 42)
The Nigerian readership is outnumbering other foreign readers of Chinua Achebe. This can be attributed either to the topic that the voice is raising within his/her work, or to the efficiency of the English language and its aptitude to reach many readers all over the world. Chinua Achebe, like many other African writers, has opted for the English language as a trustworthy messenger to carry the cultural weight of his country and its subaltern voices. Surely, many disputes have resulted over whether or not the subaltern voice has any practical effects on real life situations though using the English language. Many views have expressed their doubt to that effect. Historically, by the time the ex-colonized countries got their independence, there began a move towards voicing the scandals and barbarity of the ex-colonizers by many post-colonial writers. The subaltern voice has had an effective role to play on practical life. Bill Ashcroft supports this idea in saying that
The existence of post-colonial discourse itself is an example of such speaking, and in most cases the dominant language or mode of representation is appropriated so that the marginal voice can be heard. (Ashcroft, 1999: 219)
The subaltern has managed to cause a change in its contemporary life and come up with a counter discourse to question, contest and even belie the modes of representation by which the ex-colonizers used to manipulate and picture their subjects. In this post-colonial discourse, the voice has used all the clues enabling it to speak out against the oppression of its ex-colonizer. Simply, by appropriating the ex-colonizer’s discourse and then subverting it from within, the post-colonial writers have managed to shaken the giant edifice behind which the ex-colonizer used to take hold of its subject through discourse. That is to say, the appropriation of the colonial language was in fact an emulation that has sought to abrogate this language to become a tool running the counter-attacks against the European dominant discourse. Hence, the subaltern voice can dismantle the master’s house just by using the tools of the master. (Ashcroft, 1999: 5) In support of this, Elleke Boehmer explicates that
Drawing on the special effects of magic realism, post-colonial writers combine the supernatural with local legend and imagery derived from colonialist cultures to represent […] and indict the follies of both empire and its aftermaths. (Boehmer, 1995: 235)
Speaking about the term abrogation, which was applied by most post-colonial writers as a subversive literary technique in the post-colonial discourse, the modern African stories offer us an insight into some African writers’ literary works. These writers have appropriated the English language, but this English is a new one to effectively depict the African experiences. For instance, Nkem Nwankwo in his short story The gambler writes,
My frend bay we de work with me last month no de work with again he throw in one hundred pounds, yes one hundred and he win thousands. Now I see am ride fine fine cars and carry fine fine women. You no see am. (Nwankwo, 1977: 172)
This is an example of the many texts in which the abrogation or rejection of the Standard English is manifest. Such African writers use this subversive strategy as a means of saying to their ex-colonizers that they have appropriated and mastered their language, and now it is their turn to write back in a distorted language standing as a mirror for colonial corrupt acts. This way of writing English could be conceived of as a revolt of the post-colonial voices against Standard English. However, Edward W. Said invites a kind of carefulness when dealing with language in the sense that the voices should use a language to necessarily bring about a change rather than seek revenge. Said, in this sense, affirms that, “in writing and speaking, one’s aim is not to show everyone how right one is, but rather in trying to induce a change in the moral climate whereby aggression is seen as such.” (Said, 1996: 74) In this sense, the role of the post-colonial voice is, to use Edward Said’s wording, “to speak the truth to power” (Said, 1996: 85) and attempt to, at least, generate a positive change.
The universalism or globalism of the English language has always been conceived of as a power accruing a noticeable weight to its hegemony all over the world. The hegemony of English has placed different people and nations in a magnetic field wherein they are easily swept into its vortex. While there are some people who tend to cast foreign languages with an inherent eye of animosity, others are mesmerized by their edification of such languages. A curse or a bliss has always been a question that occupied the attention of the public with regard to the English language ascendancy. It is by taking into consideration some present facts that we can understand whether English has contributed to, mainly, the richness of writers’ thoughts, thereby assisting him/her with his/her quest in communicating his/her culture. Therefore, when speaking of communication in relation to culture, a number of questions arise. As communication increases, does this mean that the cultures of individuals from groups, organizations, and societies that have great access to global languages and control of writing techniques overpower those in cultures that have fewer resources and less access and control? Can communication of cultures be used to help individuals more comfortably and effectively adapt to new relationships, groups, organizations and societies? The importance of these issues makes this area an important one for sustained inspection by scholars and practitioners.
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 Attributing weakness to a culture is sometimes made under the assumption that cultures become weak and continuously draw nearer to their extinction and forgetfulness when people start to emulate other cultures considered, in their own terms, to be more elevated and modern. This way they start to incorporate these new intruding cultures into their daily life while neglecting their own ways of life.
 Postmodernism’s critique of the notion of an autonomous, sovereign, and transparent subject challenges the modern philosophical subject as it has been elaborated in the western world from Descartes to Sartre. The postmodern approach to autobiography seems to dissolve the concept of identity just as marginalized, oppressed groups have gained the means necessary to liberate themselves through writing the Self. (See Appiah, 1997: 30-35)
 Post-colonial Theory (also Post-colonial Studies, Post-colonialism) is an academic and intellectual discipline seeking to analyze, explain, and respond to the cultural legacies of the European colonialism and imperialism and their residuals on the political, social, psychological and cultural, among many others, realities on the ex-colonized countries of the “third world.” Post-colonialism is an examination of all what happened with the colonial thinking at the end of the colonial era. Therefore, it is a critical destabilization of the body of knowledge (linguistic, social, cultural or economic etc) by means of which the Western colonialists perceive, understand, and represent the world, thereby constituting the post-colonial identity of the ex-colonized people based on Self/Other binarisms. Furthermore, Post-colonialism examines the manners in which the Western cultural knowledge was applied to subjugate a non-European people. Post-colonialism thus establishes intellectual niches for the subaltern, to use Gayatri Spivack’s famous wording, peoples to speak for themselves, in their own voices, and so produce the cultural discourses with the aim of countering the imbalanced West/ East, Us/Them or Self/Other binary power-relationships between the colonialist and the colonial subject.