THE EROSION OF OUR IDENTITY: A CHANGING TREND OF BASIC PLEASANTLY PRACTICES AMONG THE ANUFƆ

THE EROSION OF OUR IDENTITY: A CHANGING TREND OF BASIC PLEASANTLY PRACTICES AMONG THE ANUFƆ

Njakpien,

ANUFƆ is your language. Whether you like it or not. LINGUISTICALLY, every language group, the world over, cherishes their basic drivers of their language such the forms of greeting (pleasantly exchanges), and home entry practices etc. 

Njakpien, 

The ANUFƆ have a rich, highly invaluable way of exchanging pleasantries. Very basic ones at that. 

For instance, in the morning, a youngster deferring to an adult may greet squatting: 

a) Nja ahin oo, Nbo ahin oo. 

Elders may use: 

b) Daa i nja, Daa i nbo. 

Peers may use:

c) Ya kɛrɛ daabiri daari sɛ?

In the noon, 

d) Nja awo oo, Nbo awo oo. Ya ni wiɛ kɛkɛrɛ n ti sɛ, juma fie ti sɛ, am tana fɛn di? etc.

In the evening, 

e) Nja ndo oo, Nbo ndo oo. Ya ni naasɔ di? Ya ni kɔnguɛ? 

And several others. Very basic, very simplistic. Without ill- intention, we have relegated these forms of exchanges to the background, and picked up codeswitched/codemixed forms that are competing dangerously to replace the aforementioned rich indigenous forms. 

Njakpien,

This folder is drawing attention to our attempt to subvert our mother tongue which is a less-known, less-spoken, less-recognized language group even in the areal region. When rather, in this age of language preservation and promotion, we as a people group should strive to promote, project, document and sustain our language from language death or extinction. 

Njakpien,

This erosion of our mother tongue is a phenomenon that has been unfolding before our very eyes, and it is indeed troubling. As the adage goes, "when you lose your language, you lose your identity." This is particularly poignant for indigenous Ghanaian languages like Anufɔ, which are slowly being relegated to the fringes of our cultural heritage.

Njakpien, it is disheartening to note that our elderly population, who are the custodians of our language and traditions, are struggling to pass on their knowledge to the younger generation. The "last but old trees in the Anufɔ land" are indeed failing to yield fruits, as their wisdom and experiences are being lost in the midst of modernization and cultural assimilation. The unripe fruits of our cultural heritage are being prematurely plucked, leaving our youth without a sense of direction or connection to their roots.

What is even more alarming, Njakpien, is that many Anufɔ people seem to have lost pride in their identity. They prefer to identify themselves with foreign names and languages, rather than embracing their own rich cultural heritage. The author is guilty of the same offence. 

More seriously, this is evident in the way they greet each other, using religious prescribed languages rather than their native Anufɔ. It is as if they have forgotten that their language and culture are an integral part of who they are.

The issue of code mixing and code switching has become a major concern, Njakpien. As noted by Oppong-Adjei and Yaw-kan (2023), Anufɔ-English code switching in informal settings has become a common phenomenon. This is largely due to lexical gaps, preferences for other linguistic features, and a lack of pride in the Anufɔ language. However, this trend must be reversed if we are to reclaim our cultural heritage and pass it on to future generations.

Njakpien, it is imperative that we take immediate action to regenerate and reconstruct our Anufɔ identity. We must begin to cherish and promote our language, traditions, and cultural practices. This requires a concerted effort from all stakeholders, including community leaders, parents, and educators. We must create opportunities for language revitalization through documentation and projection by speaking it; through cultural exchange programs, and community-based initiatives that promote the use of Anufɔ language and traditions.

In conclusion, Njakpien, the loss of our mother tongue and cultural heritage is a tragedy that must be addressed. We owe it to ourselves, our children, and our ancestors to reclaim and promote our Anufɔ identity. Let us work together to revitalize our language, traditions, and cultural practices, and ensure that they continue to thrive for generations to come.

END.