The Hannoying Struggle with Inferiority: Nigeria’s Accent Dilemma
A TikToker known as "BlackEnglishman," with a bio that reads a "connoisseur of English pronunciation," is both a subject of ridicule and admiration online. His niche involves providing elocution lessons to Nigerian children, guiding them in the nuances of British English pronunciation. However, his efforts often transform into a spectacle due to his own lack of ability at capturing the correct tone of British English, which makes sense considering his non British background. But, in an attempt to showcase the elocution of "British" English, both he and his students inadvertently project what should only come out of a comedy show.
Nigeria's diverse linguistic landscape, comprises a wealth of over 500 languages. As a legacy of British colonialism, English has become the official state language, integral to education, government affairs, and daily social interactions, currently spoken by around 20% of the population. This linguistic framework coexists with three main indigenous languages—Yoruba, Hausa, and Igbo. In 2023, Hausa led as the most spoken local language, spoken by over 48 million individuals, followed by, Yoruba, Nigerian Pidgin and Igbo. Nigerian Pidgin is a form of colloquial English and is a common variety amongst Nigerians. Within this spectrum of linguistic diversity, there are different perceptions about the usage of indigenous languages and English. Although thhe tone and utilisation of English is significantly influenced by educational background and regional dialect, introducing variations that impact the auditory “quality” of one's English.
Historically, proficiency in English has served as a symbol of social standing and educational attainment, positioning individuals more favourably in society as they are seen as educated and well exposed. In more recent times, this notion has not shifted, but it has evolved. Indigenous accents are now often regarded as unsophisticated, leading to a noticeable shift in social dynamics towards the adoption of Western accents. This is evident in the critique leveled against individuals displaying what is colloquially known as the "H" factor, which is the presently over an exaggerated H sound in certain words, a trait commonly associated with the Yoruba language. As societal attitudes progress, the dynamics of language usage continue to exert significant influence in shaping perceptions of social status.
Globally, the standard British English taught in British schools is widely preferred and regarded as the correct form. Nevertheless, many English-speaking countries diverge from this standard due to the sway of regional dialects and indigenous languages, which significantly shape their linguistic expressions and communication styles. This tendency is particularly pronounced in former British colonies, such as Nigeria, India and Singapore. Although there is no inherent connection between having a regional Nigerian accent and one's educational level or refinement, society often stigmatises individuals who do. This tendency reinforces the notion that westernisation and proximity to whiteness are superior, inadvertently fuelling Afrophobic narratives.
Popular Culture
It’s frequently observed on TV or radio, that hosts tend to embrace what is perceived as more "international" accents, (or colloquially known, “foneh”) whether authentic or not. This choice is often made because having a different accent positions them as more sophisticated, thereby elevating them above the average Nigerian. This accent bias ultimately serves as a significant form of social currency for many individuals, as the ability to project a certain accent is, in some cases, a determining factor that impacts access to certain privileges and opportunities within Nigerian society. This holds true, particularly in Nigeria’s broadcasting industry, where it is reported that aspiring broadcasters are frequently met with linguistic discrimination. Peter Okwoche, a Senior Broadcast Journalist and presenter on the BBC World Service, highlighted this issue in an interview, noting that “proprietors want to have people with foreign accents on their stations.” He emphasized that “Good English doesn’t have an accent, it is just good English…There is so much inexperience on Nigerian airwaves these days and that’s scary. Once you have a pretentious accent, stations want to snap you up.”
Ambiguous accents are not confined solely to the broadcasting industry; they extend to Nigerian celebrities, including the likes of Wizkid. Despite his upbringing in Nigeria and absence of international exposure prior to fame, he has garnered attention for adopting a seemingly unfamiliar accent. This phenomenon gains traction in a viral comedic video that circulates amongst the diaspora annually on the 24th of June. Research has indicated that accents do tend to solidify and become permanent around the age of 12. However, it's worth noting that accents can undergo changes over time, and adults may acquire subtle accents, especially after residing in a foreign country for an extended period. The extent to which accents can evolve varies significantly among individuals and is influenced by many factors. A consensus among most scientists is that completely eradicating an accent is extremely challenging, leading to the widely accepted notion that accents, for the most part, endure permanently.
The controversial figure, Bobrisky, is another example, drawing attention and ridicule for the caricature like adoption of a westernised accent. In an unending effort to convey a sense of prestige and elevation, Bobrisky's cartoonish endorsement of this accent becomes a subject of scrutiny and amusement in popular culture. When coupled with Bobrisky's colourist beliefs, it underscores a deeper narrative of identity struggle, wherein individuals seek to project a refined image often through the assimilation and adoption of Western characteristics.
Education, Colonialisation and Afrophobia
Writing In "Black Skin, White Masks, Franz Fonan states, "Every colonized people – in other words, every people in whose soul an inferiority complex has been created by the death and burial of its local cultural originality – finds itself face to face with the language of the civilizing nation; that is, with the culture of the mother country. The colonized is elevated above his jungle status in proportion to his adoption of the mother country’s cultural standards. He becomes whiter as he renounces his blackness, his jungle. Here lie the seeds of self-hate, the most destructive of the effects of colonialism." This incisive commentary lays bare the insidious nature of self-hatred, which is a byproduct of colonialism.
Fanons commentary encapsulates one of the many global challenges faced by the black community, and that is the disconcerting correlation between perceived sophistication and proximity to whiteness. This complex has given rise to an inferiority mindset, contributing to various social and cultural issues, that have fostered stereotypes within African communities. This point becomes even more apparent when comparing the reception towards non British Europeans speaking English, to that of Africans. The former is often perceived as more desirable and attractive, while the latter is generally not. Such disparities are reminders of the enduring legacy of colonialism, which continues to shape perceptions of identity and worth.
It’s not uncommon to hear that Nigerian parents may refrain from reinforcing the use of their native language within their homes. This is rooted in the desire for their children to primarily communicate in English. Some may even express concern about avoiding native accents, fearing that their children might inadvertently adopt a Nigerian accent. This tendency, though often unacknowledged, is deeply rooted in a colonial mentality that places proximity to whiteness on a pedestal, deeming anything native as inferior. Unfortunately, this approach has led to a generation that has, to some extent, lost connection with its cultural heritage. This detachment can be attributed to the adoption of neo-colonialist and socially prejudiced Afrophobic attitudes, where being native is erroneously equated with a lack of exposure and sophistication.
The notion that unaccented English is synonymous with sophistication and that native languages are dismissed as redundant has inadvertently contributed to the erosion of linguistic and cultural ties within Nigerian households. The ramifications of this trend extend far beyond mere language use; it profoundly impacts the transmission of traditions, values, and connection with one's culture. The aftermath is, a generation, particularly in the diaspora, that is now grappling with the challenge of reconciling its identity. This highlights the need for a more nuanced and balanced approach to language and culture preservation, creating an environment where linguistic diversity is celebrated, and heritage is regarded as an asset rather than a hindrance to progress.
Interestingly, despite the unintended comedic flair of the elocution lessons, offered by the "BlackEnglishman" he continues to thrive in his business, still drawing support. This paradox arises because, even though his rendition of British English may sound like a mishmash of various accents under the sun, it holds a particular allure for those aspiring to assimilate into Western culture as it is perceived to be a marker of cultural and social refinement. it’s important to note, however, that one should strive towards speaking acquired languages fluently and cultivating accurate pronunciation.
Claiming that accent privilege is nonexistent, and individuals with more westernised accents aren’t beneficiaries of such bias, would be insincere. There is, however, value in acknowledging the potential power of a collective refusal to uphold Western ideals as inherently better. The ongoing association with Westernisation and elevation reinforces the perception of “Africanness” as inferior an epidemic that has subtly infiltrated collective consciousness. Only through the rejection of this, can the afrophobic narratives, start to weaken. By actively challenging and denouncing these concepts we can forge a space where being authentically African is genuinely celebrated.
