By Momodou Bah,
President of AFRO Movement
In a significant move toward educational reform, The Gambia’s Ministry of Basic and Secondary Education (MoBSE) has announced plans to incorporate national languages, including Wolof, Mandinka, and Fula, into the primary school curriculum. This initiative aims to enhance learning by teaching children in their mother tongues during the early stages of education.
While this effort is commendable, the decision to prioritise Wolof as the primary medium of instruction has sparked debate. Critics argue that Mandinka, as the most widely spoken language in The Gambia, should be the foundational language in education. The most recent linguistic data shows the following distribution: Mandinka (38%), Pulaar (21%), Wolof (18%), Soninke (9%), Jola (4.5%), Serer (2.4%), Manjaka (1.6%), Bainouka (1.6%), Portuguese Creole (1%), and English (0.5%) (Gambia Bureau of Statistics, 2024). These figures suggest that an education policy based on Wolof may not accurately reflect the linguistic diversity of the country.
Additionally, it is crucial to recognise that Gambian Wolof differs significantly from Senegalese Wolof. While Senegalese Wolof has been extensively codified, it is not a perfect fit for The Gambia. One key difference is the linguistic tendency of Senegalese Wolof speakers to reduce words. For example, in The Gambia, “I would like to drink” is translated as “Dama bouga naan,” whereas in Senegalese Wolof, it is more contrastive and reductive: “Da beugue naan.” So far, no serious academic work has been done to codify Gambian Wolof, making it impractical to import Senegalese Wolof into the Gambian education system without extensive modifications.
The concept of creating an artificial language to bridge linguistic divides is not unprecedented. Esperanto, for instance, was developed in the late 19th century by L. L. Zamenhof. Zamenhof envisioned a neutral linguistic platform to foster international communication and understanding. Similarly, Swahili serves as a lingua franca in East Africa, blending elements from various languages, including Arabic, Persian, Portuguese, and indigenous African tongues. Its composite nature has enabled it to transcend ethnic boundaries and unite diverse communities.
Drawing inspiration from these examples, The Gambia could consider convening a panel of linguists, educators, and cultural leaders to explore the feasibility of developing a composite national language. This language would draw from the nation’s linguistic heritage, incorporating common vocabulary, phonetics, and simplified grammar structures. Such an initiative would require careful planning, extensive research, and a commitment to inclusivity, ensuring that no ethnic group feels marginalised.
Many of the local languages in The Gambia already share linguistic commonalities. For instance, the word “soff” means “to hold onto something” in both Wolof and Jola. Several local languages have also borrowed extensively from colonial languages. For example, utensils like “cojaro” and “calero” are Mandinka words borrowed from Portuguese, while “crossmato” is derived from the French “croisement,” meaning “junction.” Wolof has borrowed words from both French and Arabic, such as “tohidouna,” which in Arabic means “to light up” but is used in Wolof to mean “someone who has done something bad.” Similarly, in Fula, “bassala” is borrowed from Arabic and means “onion.” The Arabic word for “world” (“dunya”) is used across all major Gambian languages, including Wolof, Mandinka, Fula, and Jola. Furthermore, our diphthongs share similarities, reinforcing the possibility of a unified linguistic approach.
Historically, scholars like Cheikh Anta Diop have emphasised the importance of African languages in education and cultural identity. Diop advocated for the use of native tongues in scholarly and literary pursuits to preserve and promote African heritage (Diop, 1981). Similarly, Kenyan writer Ngugi wa Thiong’o, in his seminal work Decolonising the Mind, argued for the liberation of African literature from colonial languages, urging writers to embrace their mother tongues (Ngugi, 1986). Linguist Noam Chomsky’s extensive research into the structures of language underscores the cognitive benefits of learning in one’s native language, which can lead to improved comprehension and critical thinking skills (Chomsky, 2000).
To ensure the success of any language policy, widespread consultation with parents, educators, and community leaders is necessary. Many families may have concerns about how language reforms will impact their children’s future, particularly in relation to job prospects and higher education. A participatory approach that incorporates community voices will not only enhance the legitimacy of the policy but also foster a sense of ownership and national unity.
Beyond the cultural and linguistic dimensions, the decision to prioritise a particular language in education has significant socioeconomic implications. Studies in multilingual societies have shown that early education in one’s native language enhances literacy rates, cognitive development, and overall academic performance. Countries like Ethiopia and South Africa, which have implemented mother-tongue instruction policies, have reported improved student outcomes, particularly in literacy and numeracy (Heugh, 2011; UNESCO, 2021).
However, an exclusive focus on a single local language in The Gambia could unintentionally marginalise students from different linguistic backgrounds. If Wolof becomes the dominant instructional language, students from Mandinka, Fula, and other ethnic groups might face difficulties in comprehension, thereby widening educational disparities. This could reinforce socioeconomic inequalities, as students who struggle with the language of instruction are more likely to drop out or underperform academically.
At the university level, all local languages must be taught. The country should have a unique language that will serve as a national identity. It could be a blend of all our local languages by using Mandinka as a base. Esperanto serves as an example of how a constructed language can facilitate communication and unity. By developing a composite national language, The Gambia could create a linguistic identity that strengthens national cohesion while respecting cultural diversity.
In light of these perspectives, it would be prudent for MoBSE to pause the current implementation of Wolof as the primary instructional language. This pause would allow time to engage stakeholders in a comprehensive dialogue aimed at developing a unified language policy that reflects the nation’s diverse linguistic landscape. Such a policy could enhance national cohesion and ensure that all Gambian children receive an education that resonates with their cultural and linguistic identities.
In conclusion, while MoBSE’s efforts to integrate local languages into the education system are laudable, a more inclusive approach that considers the development of a composite national language may offer a sustainable solution. By drawing on the collective linguistic heritage of The Gambia and engaging in thoughtful deliberation, the nation can pave the way for an educational framework that honours its diverse cultural heritage.
The title of this article is a typical example of how we could use an artificial language. In these eight words, there are seven languages blended: “The Gambia: Kaang Baan Fotoudeng Teach Fi Lecolaye?” “Kaang” (Mandinka word for language), “Baan” (Wolof word for which), “Fotoudeng” (Pulaar word for should we), “Teach” (English), “Fi” (Arabic preposition for “in”), and “Lecolaye” (Jola borrowed word for “l’école” with the suffix “aye” to mean at school). It must be noted that English, French, and Arabic have a strong presence in all our local languages, particularly with the advent of information technology and advanced business terms.
References
Chomsky, N (2000). New Horizons in the Study of Language and Mind. Cambridge University Press.
Diop, C. A. (1981). Civilisation or Barbarism: An Authentic Anthropology. Lawrence Hill Books.
Gambia Bureau of Statistics (2022). Demographic and Linguistic Survey Report.
Heugh, K. (2011). Theory and Practice in Language Policy: Ethiopia and South Africa Compared.
Ngugi wa Thiong’o (1986). Decolonising the Mind: The Politics of Language in African Literature. Heinemann.
UNESCO (2021). The Importance of Mother-Tongue Education in Multilingual Societie
