“If people cannot talk about things, they will fight over them.” This is a declaration I have been making ever since I embarked on my studies in “oracy and orature”, the skill and art of the spoken word, back in the late 1960s. I repeat it to you now with deep conviction, sorrow and sadness, in view of the shocking events we have lately witnessed on our own streets.
I asserted the link between violence and “inoracy” (the inability to speak well) at the ACLALS (Association of Commonwealth Language and Literature Studies) conference at Makerere in 1974. I reiterated it in 1977 at the festival of African Arts and Culture (FESTAC) in Lagos. I elaborated on it in Accra, Ghana, in 1995, at a conference that led to the establishment of the International Society for the Study of Oral Literature in Africa (ISOLA).
I would love to tell you more about these august scholarly organizations and some of the famous persons behind them. Many of you have asked me to do that, so that you get a feel of what those scholars and their times were like. This is a fair expectation from you, since I was there, in my youth, and I have been blessed with the longevity to share in your times. Maybe I will tell you about one of those outfits today, if time and space allow.
First, however, let us focus on two things. One is a back reference to our chat last week, which elicited a delightfully large number of direct responses to me. I treasure your letters and other responses. Secondly, I should expand a little on our core theme of the link between efficient communication and conflict resolution. I relate this closely to the responsibility of language and literature educators.
Regarding “co-wives” and profitable literature, last week‘s palaver, I owe you an apology and a couple of corrections. I noticed, as some of you did too, that I “swahilised” the Kimiiru name, “ChioMwaambi”, of the woman who demands a helper. Secondly, the name of the author of the novel, The Mill on the Floss , is George Eliot. This was actually the nom de plume (pen name) of Mary Ann Evans. Women in her day, the eighteenth century, were not expected (read allowed) to publish books. Those strong ones who dared had to adopt male masks. My citing the lady as “George Orwell”, the twentieth century author of Animal Farm and 1984, was obviously a slip of the pen (lapsus calami), or whatever it is that slips in this digital age and generation.
Desire of face-to-face communication
“Generation”, indeed, brings me to the gist of what I would like to share with you today. I will not add any handle to the kizazi (generation) that I mean. You know. But remember that in my many pleas for us to embrace and develop the precious skills and competencies of the spoken word, oracy, I mention the possible rise of a “Dumb Generation”. Could that generation be already here?
People, especially the young, “fashionable”, classy ones, do not talk or listen to one another. Instead, they mostly “talk” and “listen” to their TVs and, particularly, their smart phones. Even then, their “talking” and “listening” is mainly with their fingers and eyes. They have neither the understanding, skills or desire of face-to-face communication. Even the basic politenesses, like greetings, excuses, thanks, sympathies and farewells, seem to be unknown or irrelevant to our new generation.
Thus we end up with a bizarre type of “humans” who neither know nor care for the rich oral resource that is the main engine in social mobilization, especially in African society. Our children and grandchildren should not be allowed to become a sullen, taciturn, rude and crude bunch that can hardly create or sustain productive relationships. One of the main causes of the alienation and anger among our young people is their feeling of inability to communicate with, to “get through” to us.
This is where the crucial role of the language, literature, oracy and communication skills teacher and education planner comes in. We need a gigantic and intensive programme of sensitising and training ourselves and, especially, our young generations, in the productive use of the spoken word. The teaching of language must go beyond the mere mechanics of grammar and correct presentation to the social, ethical and interactive human plane.
Golden age of communication technology
Today, when we talk about “communication”, we may mean one of two slightly different things. One obvious meaning of communication is the whole inventory of technologies, instruments and mechanisms used to collect, package and convey information. The other sense is the actual content, the human material that we share with one another. Perfecting mechanical means of communication without matching it with the human content we need to share for survival and development is futile.
We may end up in the ironic situation where the “golden” age of communication technology hosts only dumb, inarticulate grunters and mumblers. May we never see the day.
Of the learned bodies I mentioned, I will share only one little memory about ACLALS, which has been holding its twentieth triennial conference in Nairobi this week. The Association of Commonwealth Language and Literature Studies (ACLALS) was founded in the late 1960s to address the major paradigm shift from the traditional “English” language and literary approaches of the British Empire to the broader outlook of the new Commonwealth of free English-speaking nations.
The first time ACLALS held its conference in East Africa was in 1974, at Makerere. It was an eerie moment, with Idi Amin looming large over Uganda. But the towering image of David Rubadiri, who was the host, attracted many eminent scholars to Kampala and ACLALS 74 was a quiet but sound success.
We congratulate our UoN Literature Department for bringing ACLALS back to the Jumuiya. I also hail ACLALS2025 as a tribute to my departed colleague, Prof Chris Wanjala, who played a major role in keeping ACLALS in the public awareness for many years.
