Indigenous African Expression in Online Interaction

By

Obododimma Oha

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The first thing to note here is that indigenous expression may have serious communication problems online because

(1) The Internet is mixed and from various cultures.

(2) Some people will definitely complain and the discourse would become a different issue.

(3) Even with an explanation, the expression becomes a distraction.

This lecture focuses on some reasons and strategies for the use of some local African expressions in online interactions.

Some assumptions for the use of local or indigenous expressions

(1) It is one acceptable way to promote the indigenous expressions.

(2) It is a way of undermining English and its dominance online. It makes communication globalization become a glocalization. 

(3) The audience would understand and tolerate this.

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Indigenous African expression is used but it is not a local context that is being addressed. In that case, the mixed audience may view the use of these expressions as an infringement or a deliberate attempt to offend or provoke. 

Some consequences of the use of the indigenous expressions :

(1) A segment of the audience feeling offended. 

(2) Decline of comprehension and interest. 

(3) Multilingual outlook of the text and intertextuality. 

Incorporation of indigenous African expression :

In writing, boundaries between expressions of the host text  and those of a visiting one  are signified with inverted commas on visiting ones. This also applies to the incorporation of indigenous African expressions into English texts online. Indeed, English words could now come from another language. Merriam Webster Dictionary online has started a project of acceptation. See

https://edition.cnn.com/2018/09/18/world/merriam-webster-new-words-trnd/index.html

In the usef indigenous expressions in updates, what is clearly signified is the addresser's bilinguality. The insertion is a case of code mixing, which could occur as code shifting. There is a switch   to an indigenous expression which the addressees think they know and consider more convenient but this indigenous expression is not clear to all.  

 

One could argue that the addresser is just presenting an option, hoping that the option would be acceptable. But it is not. 

The indigenous African expression in an English text is colonized and surrounded by invaders. It is helpless, if not hopeless. What power can it exercise in the structure of the powerful text? 

This is a case of considering the nature of the audience. Is the addressee addressing the indigenous audience only? No. This the problem. The audience is diverse. 

We could also have groups that are dedicated to certain languages and cultures on social media. These may be initially queried, suspended for proper investigation, etc. The social media may be worried about the closed nature  of the communication  too.

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Communication in Social Media as an Open Affair :

The vexed issue of openness in social media communications has come up now and so has to be tackled. Is there really openness when there is monitoring from a point, decision to allow publicity or not, privileging of language by technology, etc? One can argue here that openness has to be taken with a pinch of salt. The social media are not really an open playground for moonlight player. 

The power that owns the technology, that spins the "Web," controls the Web. How can one come to a homestead that belongs to another person and make trouble? Openness of the Web is just one of those jingles of deceit. There are some closed routes on the Web.

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To close, it is important to note that indigenous African expressions online can signify the continent's insertion in another's vocality in this galaxy. Indeed, its surroundedness and unfortunate helplessness!