The Zairian Language Policy

[Olùkọ́ Ọbádélé]

The Zairian Language Policy And Its Effect On The Literatures In National Languages
10.1177/0021934703252219 ARTICLE JOURNAL OF BLACK STUDIES / NOVEMBER 2003 Mputubwele /
THE ZAIRIAN LANGUAGE POLICY
THE ZAIRIAN LANGUAGE POLICY
AND ITS EFFECT ON
THE LITERATURES IN
NATIONAL LANGUAGES
MAKIM M. MPUTUBWELE
Lane College
The existence of hundreds of languages in the Democratic Republic of
Congo has rendered the language policy a very critical issue from the time
this huge territory became a private possession of the Belgian King
Leopold II, through its colonization by Belgium and to today. Each administration
responded to this question in a different way. The interest in local
languages was instrumental in the emergence of four national linguae
francae, namely, Kikongo, Lingala, Swahili, and Tshiluba. After the country’s
independence, a presidential ordinance made French the official language,
and this situation has remained unchanged. The prominence of
French nega- tively affected the growth of literature in national languages,
especially during the postcolonial era. The timid evolution the literature in
national languages experienced previously and during the first few years
after Congo’s independence was finally stopped when President Mobutu
banned missionaries’ periodicals, the only major outlet for writings in
national languages.
Keywords: language policy; Zairian language policy; colonial language
policy; Belgian colonial language policy; Congolese language
policy; Congolese national languages; Zairian
national language; Kikongo literature
One of the main characteristics of many African languages is that
they are oral and have yet to develop a literate tradition. In my opinion,
this is a serious handicap for those languages. Perhaps there is
nothing wrong with this situation for the indigenous speakers so
long as people keep using these languages. What is a problem,
however, is what will probably befall those languages in the future
272
JOURNAL OF BLACK STUDIES, Vol. 34 No. 2, November 2003 272-292
DOI: 10.1177/0021934703252219
© 2003 Sage Publications
when the formal education of African children becomes generalized,
especially in the absence of an appropriate reform of language
policies on the part of the political leadership in each individual
country. The fact is that most educated Africans have a limited or
rather a poor knowledge of their own languages and simply cannot
function in them—barely speaking them, let alone writing them.
Worse, they are not generally aware of the seriousness of the problem.
This is because education is conducted in and based on foreign
European languages, and little or no room is given to African
languages.
The issue that I have chosen to address is related to the problem I
have touched on in these opening lines. In the 1970s, Zaire made a
name all over theworld with its policy of African authenticity instituted
by its president,Mobutu Sese Seko (Joseph Désiré Mobutu).1
Cities, towns, streets, and lakes officially took up their African
names; the country changed from the Democratic Republic of
Congo (or Congo Kinshasa) to the Republic of Zaire, and people
had to adopt authentic African names. These changes were made
notoutof any philosophical conviction, butpeople were forced to
enact them by a tyrannical system that itself did not believe much in
what itwas insisting people do. Behind this façade of African pride
or African consciousness espoused by the regime in power, nothing
seemed to have been undertaken to put back onto center stage any
African languages—note ven in the case of Zaire—the four
national languages that would represent the most important step
toward the affirmation of African authenticity.
Similar tomost African countries, the populations in Zaire speak
hundreds of languages that have for the most part little or no written
literature. The number of languages spoken in Zaire varies according
to studies from 251 to 300. The large majority of those languages
belong to the Bantu family,which in turn is part of the Eastern
branch of the Niger-Congo family known as Benue-Congo.
The small number of remaining languages are non-Bantu Central
Sudanic languages and are found in the northern region of the
Zairian territory stretching from West to East (Ndolo, 1992).
Because Zairian languages are not all mutually intelligible, four
major languages have emerged to become linguae francae, that is
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 273
“a medium of communication for people who speak different first
languages” (Crystal, 1987, p. 425) and have now achieved the status
of national languages.Anational language, as defined by Ndolo
based on the United Nations Educational, Scientific, and Cultural
Organization (UNESCO) language delineation, “is a language
used by an entity to express its political, social and cultural identity”
(p. 2). It should be stressed, however, that for a language to
achieve the national language status, it must also be recognized as
such by a government body or the constitution. The four national
languages in Zaire are Kikongo, Lingala, Swahili, and Tshiluba.
What is particular to them is that they each cover one different area
of the country, although some of them are intelligible beyond their
traditional boundaries. Kikongo (also known as Monokutuba,
Kutuba, or Kikongo ya leta) is spoken in the provinces of Bas-Zaire
(Lower Zaire) and Bandundu. Lingala speakers are on both sides of
the Zaire River between Kinshasa (the national capital) and
Kisangani, 1,810 mi (2,912 km) upstream. Swahili or Kiswahili is
spoken in the provinces of Nord Kivu (North Kivu), Sud Kivu
(South Kivu), Maniema, Shaba, and the eastern part of Haut Zaire
(Upper Zaire). Tshiluba is spoken in two regions or provinces—
Kasaï-Oriental (Eastern Kasai) and Kasaï-Occidental (Western
Kasai)—in the upper Kasai River watershed.
Of the four languages, Lingala is without doubt the most widely
utilized. According to Ndolo’s 1992 study, the number of people
speaking Lingala is 12.4 million—37.46% of the national population.
Swahili is second with 9.1 million or 27.49% of the people.
There are 6.3 million Tshiluba speakers or 19.30% of the national
population. Those who speak Kikongo come fourth with 5.2 million
and represent 15.75% of Zairians.
The notion that the current status of those four languages was a
creation of the colonial authorities to make contact possible
between them and the various people with whom the authorities
had to deal has to be dismissed. The emergence of these four languages
as natural vernaculars is linked to the development of trade
relations and communication between the various populations of
Central Africa long before the Europeans set foot on that land. This
is particularly true for Kikongo, Lingala, and Tshiluba. In addition,
274 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
the expansion of Swahili is attributed to the Arab slave trade and
Arab influence in the eastern region of Zaire. As amatter of fact, the
part of the country where Swahili is spoken was once under the
influence of the sultan of Zanzibar whose forces raided the region
for slaves. However, the role played by colonization in the widespread
use of the national languages should not be discounted.
HISTORICAL PERSPECTIVE OF
LANGUAGE POLICY IN ZAIRE
THE COLONIAL LANGUAGE POLICY
When Zaire was called the Congo Independent State, it was the
private property of the Belgian King Leopold II. It remained so
from 1887 to 1908 after which he gave it up to Belgium under international
pressure. During that period, French was the official language
used in any kind of business. However, its use was largely
restricted to Europeans. It was not by any means the language of
education in most schools for indigenous children.
When King Leopold’s former Congo Independent State became
a Belgian colony, the colonial authorities did not initially seem to
have clear administrative and political goals contrary to the British
with their indirect rule, or the French with their administration
directe (direct rule). They relied for a certain period on what they
called empirisme (Kadima-Nzuji, 1984, p. 9). For its proponents, it
was a policy that rejected preconceived systems, models, and rigid
theories. According to the supporters of this policy, colonization
could not be the result of spectacular, elegant, and gratuitous speculations.
It aimed first at the primitive, disconcerting, and complex
man andwas based on realism and flexibility.2 In reality, however, it
seems to be a nonpolicy policy, that is, a policy that was grounded
on no philosophical theory or ideology but rather based on the dayto-
day mood or interest of a particular administration and was subject
to change according to events, particularly in the beginning of
colonial rule. Language policy followed the same path. In other
words, therewas no clearly planned objective for languages in Bel-
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 275
gian colonial policies. Before the SecondWorldWar, the little education
to which Congolese children had access was carried out in
vernacular languages.
The language policy during the Leopold era and the colonial
period can be characterized as ambiguous or confusing. The confusion
arises, first of all, from the inability on the part of the authorities
to enforce their policy, and second, from the unclear definition
of the term foreign European language, when the question was
which of French and Flemish (a Dutch dialect) should be the foreign
language to be diffused. French was declared the official language
of the Congo Independent State on August 6, 1887. All
administrators, army officers, school officials, and riverboat captains
were constantly ordered to spread the use of French. This is
what a 1907 administrative manual stipulates in that respect:
It is . . . Necessary to introduce to the Blacks the French language,
the official language of the State. It is thus recommended to officials
to use, as much as possible, only French terms in their official dealings
with State soldiers and workers in a manner so as to have in
each post a nucleus of men knowing the rudiments of language and
who will in turn propagate it among the natives. (Yates, 1980,
p. 258)
One of the consequences of this language policywas that French
became a required subject in the two of the four school systems in
place: government colonies scolaires, which were owned by the
state but managed by Catholic missionaries; and secular vocational
schools, known as écoles professionnelles, owned and staffed by
the state. Such a requirement was not applied to subsidized
schools—écoles libres subsidiées, and independentschools, écoles
libres. Incolonies scolaires, “The pupils were to be able to read and
write French upon completion of their three-year programme,” but
in vocational schools, “the level of instruction was low: the teaching
of French ‘will not be in depth, but must be related to the trades
that the native will learn and to the relationships with whites which
they will have in their work.’ Only in the schools for clerks, established
in 1906, was French to be the language of instruction”
(Yates, 1980, p. 259).
276 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
The policy was an immediate failure and remained so for a long
time because of the tremendous problems that arose in its implementation.
During that early phase of colonization, Leopold was
forced to recruit administrators, army officers, traders, missionaries,
and other workers from various European nations because the
Belgian people manifested little interest in his African venture.
These people came from the United States and from all over
Europe—including Finland, Norway, Denmark, Sweden, Russia,
Switzerland, England, Italy, and Portugal—and came to represent
more than 40% of the European presence. Besides, the Belgian
king was compelled to maintain an international and humanitarian
image because, according to the Berlin Act, the territory was supposed
to be open to traders irrespective of their nationalities and to
all missionaries regardless of the Christian sect to which they were
affiliated. Many of these Europeans did not speak French and had
to learn it. That fact alone did not help in spreading the use of
French. Even among Belgians, some did notspeak French. Many
Flemish speaking Belgian missionaries, for instance, had a poor
command of French.
It is worth pointing out here that in Belgium there was an ethnolinguistic
dispute between Walloons (who were French speakers)
and Flemings (who spoke a Dutch dialect). The official status of
French was evidently not applauded by all Belgians regardless of
whether they were in Belgium or in the Congo. It was probably
because of that linguistic conflict that the notion of national languages
(French and Flemish) was introduced in the Concordat
agreement between the colonial government and the Vatican
signed on May 26, 1906. According to the agreement, French was
no longer required in subsidized Catholic mission schools. Each
one could, with the governor-general’s accord, establish its own
curriculum, as long as the two Belgian national languages were
included (Yates, 1980). Nevertheless, the colonial government was
unable to enforce this school legislation because of the important
role of the Catholic missionaries in the Belgianization policy of
King Leopold, and their increasing number. They differed with the
administration and did not co-operate with the government policy
about French. They strongly opposed it because they believed it
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 277
contrary to their objective, which was to Christianize notWesternize
Africans. These missionaries favored local languages and
feared that French “made available non-religious ideas and the necessary
skills for employment outside the mission orbit” (Yates,
1980, p. 262). They were, by and large, not favorable to literacy and
rather preferred, in Yates’s words, an elite of religious assistants
who would “be obedient, docile, and pious, capable of dispensing
doctrine orally” (Yates, 1980, p. 262).
Catholic and Protestant missionaries did not, in general, favor
the principle of teaching a modern European language, because in
their opinion it gave more mobility to Africans and furnished the
temptation of entering the service of the state. Without it, they
could avoid “the potentially deleterious moral and political results
of introducing a modern language, particularly as the basis of the
kind of ‘academic’ secondary education that was perceived to have
such harmful consequences in ‘older’ colonies, such as India and
Sierra Leone” (Yates, 1980, pp. 62-63).
The Belgians did notw armly accept the idea of French being
taught to the Congolese population very much like the British who,
according toDr. KarengaMutahi (in Ngugi’s [1981] Writers in Politics),
opposed the teaching of English to Kenyans. However,
unlike the British—whose attitude was motivated by fear that the
new elite would get access to “some radical progressive literature,
especially anti-imperialist communist literature” (as cited in
Ngugi, 1981, p. 61)—the Belgian argument against teaching the
Congolese a European language was expressed by the opinion of
Edouard Kervyn, a top Belgian government official (pro-Catholic
director of justice and education) in Brussels:
“First of all, in the opinion of the very experienced colonials, all
negroes knowing French refuse to do manual labour,” especially in
urban areas. Secondly, missionaries and colonial officials were
especially irked when Africans wanted to imitate the dress, behaviour,
and language of whites. Colonialists noted derisively that, in
knowing a few words of French, an African imagined himself as
civilisé, who should be accorded special liberties; indeed, the idea
of African assimilation continued to upset Belgian colonialists.
Thirdly, to have all Congolese study Frenchwas “to risk the creation
278 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
of a generation of déclassés, and anarchists.” Experience in India,
[. . .] had shown that an anti-colonial outlookwas fostered by education
in a European language. Fourthly, the widespread introduction
of French would be a unifying factor that posed a political threat to
the white hegemony. (Yates, 1980, p. 272)
Kervyn’s conclusionwas that the French language should be taught
only to a restricted group of Africans who will be chosen to make
up a new indigenous elite.
It was because of the interconfessional rivalry that the Catholic
missionaries, reluctantly taking cue from their Protestant competitors,
started teaching French in parochial schools. It was not until
June 28, 1936, by decree that Frenchwas made the sole official language
of the colonial administration. However, the use of French in
school depended primarily on two major factors: the location of the
school and the sex of the learners. In elementary schools in the
urban areas, French was taught for boys as an optional second language
after the regional lingua franca, whereas in rural area
schools, instructionwas carried out in a native language, preferably
in the lingua franca of the region if possible. In secondary schools,
French and the regional lingua franca were mandatory. Other languages
were added to the curriculum and varied depending on the
types of specialization of students. Dutch was compulsory starting
in the 4th year of school in section moderne and section latine.
Indigenous languages were also taught. In section latine, the study
of Latin and the regional lingua franca was also obligatory. Girls’
educationwas primarily conducted in a regional lingua franca; nevertheless,
French was optional in urban center schools.
The need to know local languages started at the same time that
the teaching of Frenchwasmandated. District commissioners were
enjoined to learn African languages, and circulars reminding the
colonial administration agents to learn and study African languages
were frequently sent out. This quote from the 1906 administrative
manual explains how significant the knowledge of local
languages was for the colonial purpose:
In order that relations with the native bear results, it is indispensable
that our officials have at their disposal the means to familiarize
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 279
themselves with the idioms of the populations among whom they
live. It is thus necessary in all districts, that the basic principles be
collected for the drawing up of vocabularies in the various dialects
spoken in the State. (Yates, 1980, p. 267)
One cannot know for sure whether these instructions were carried
out. The policy regarding African languages became effective with
the 1906 Concordat accords whereby the colonial government was
to be assisted by Catholic missionaries. A financial incentive was
included in the agreement between the state and Catholic missions.
Ndolo (1990) noted that 3,000 Belgian francs would be awarded to
“the missions for each unknown indigenous language (dialect) for
which they provided a grammar, a lexicon, a map indicating the
area of diffusion and a collection of useful phrases with translation
in the national languages, i.e. French and Flemish” (pp. 76-77).
With regard to the choice of African languages, the colonial governmentf
avored Lingala, used as lingua franca by many riverine
populations of the Congo river from Kisangani to Kinshasa—
mainly the Bangala people to whom it was the mother tongue.
Lingala was the language spoken by the first contingent of Congolese
recruits to the Belgian colonial army, the Force Publique in
1902 (Yates, 1980).Yates tells us that the choicewas pragmatic and
the rejection of Swahili was due to its association with Arab slave
traders. Tshiluba was rejected because its diffusion in the interior
was unrecognized, whereas Kikongo was notchosen because “the
Bakongo were reluctant to leave their homeland in the Lower
Congo [Lower Zaire] to work in the interior where Kikongo was
not understood” (Yates, 1980, p. 267). Catholic missionaries’
choice was one of the four regional languages. The Protestants
chose the vernacular used by most people near their mission station
and started learning, studying, and using these languages from the
very beginning of their mission, which began in the late 19th
century.
THE POSTCOLONIAL LANGUAGE POLICY
The firstdecision on language policy in the newly independent
Democratic Republic of Congo was the October 17, 1962, presi-
280 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
dential ordinance by Joseph Kasavubu, the first head of state,
adopting French as the official language. Among the measures of
educational reform, Dutch was replaced by English as a required
second language in all secondary schools. Ndolo (1992) argued
that there has not been any language policy in Zaire since 1960. All
decisions that have been made are language practices because
apparently they are not based on “careful planning, but rather as a
matter of convenience for the time” (p. 94). He describes the 1962
ordinance as a step backward because no convincing reasons were
given for the adoption of French as the official language. Hence, the
1962 ordinance had negative effects on national languages. As far
as language policy is concerned, there have been only political
statements that include recommendations and resolutions, but not a
real government plan of action. Here are some of the most significant
recommendations:
• In August of 1966 (May 22-26), the Ministry of Education convened
a conference for the national and provincial top-level officials.
The objective of the gathering was to find ways to “boost and
promote the principle of developing and spreading an indigenous
language which would become the national language” (Ndolo,
1992, p. 95). Unfortunately no agreement was reached as for the
choice of language.
• In 1968, the commission for the reform of the national education
made the proposition of adopting a bilingual system whereby
French and a national language would be used in primary school.
The commission, however, fell short in selecting the language. During
the same year, the Ministry of Tourism issued a decree recommending
that the four national languages be taught in the first 3
years of primary education, especially in the national and provincial
capitals. Once again, no concrete steps were taken to implement the
decree.
• The Congress of the Popular Movement for the Revolution (or
Mouvement Populaire de la Révolution [M.P.R.]), then a single
party, recommended in its first ordinary session in 1972 that
national languages should be taught in schools at all levels. Two
years later, 1974, the first seminar of Zairian linguists passed a resolution
in favor of the reinsertion of national languages in the first
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 281
3 years of the elementary education. The resolution was implemented
in September of the same year at the beginning of the school
year.
• In 1980, the “Politburo” of the single party took among other measures
the introduction of national languages in schools as a subject,
but the program was terminated after two years (Ndolo, 1992, p. 96).
In 1982, the third National Congress of the Party came to the realization
that the country did not have a systematic and adequate language
policy. But as it had happened in the past, no specific measure
was taken to correct the situation.
• In September of 1984, the Ministry of Education for elementary and
secondary education initiated an experimental language program in
the first two years in a number of selected schools in Kinshasa, the
capital city.
The only major change that took place in the language domain
was the introduction of national languages in some institutions for
higher learning such as all the “Instituts Supérieurs Pédagogiques”
(teacher training colleges), the faculty of letters of the University of
Lubumbashi and Institut des Sciences et Techniques de
l’Information (the school of journalism).
It is worth mentioning that despite the absence of any language
policy and the situation of national languages that has been discussed,
one national language has been expanding, not in a normal
school environment but outside it. This language is Lingala, which
has been growing tremendously since it was selected by the colonial
administration. There are several reasons for the expansion of
Lingala to the point that wherever one goes in Zaire, one is very
likely to find someone who knows the language. Soon after it was
chosen by the colonial administration, Lingala became the language
of the army, the police, and the White colonial agents
throughout the country. The situation has not changed in regard to
the armed and police forces. In addition, Lingala is the language
spoken in Kinshasa (the nation’s capital) and is therefore associated
with prestige, the politico-administrative, social, and even
economic power of the capital of a nation with a highly centralized
government. Moreover, Lingala was the medium par excellence
that the Zairian president used consistently to address political ral-
282 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
lies all over the country.Mobutu spoke the language because (a) it
is the lingua franca of Equator Province, his native province, (b) as
a soldier he used itin the colonial army, and (c) he lived in Kinshasa
even before becoming president, and as a president he resided there
for three decades. In addition, Lingala has an advantage over the
three other languages because of economics as Ndolo (1992)
pointed out:
Besides Politics and the army, inter-provincial trade has helped
Lingala. The developmentof small and middle businesses owned
by Zairians as well as that of less conventional business (smuggling),
intranational and international (Congo, Angola, Cabinda)
trade have resulted in a tremendous movement of people between
the capital and provinces on the one hand, and between Zaire and
other countries on the other hand. In most cases Lingala is the lingua
franca these traders resort to. (p. 52)
One major factor that has also helped the expansion of Lingala is
popular music. Although there is no statistics available, one can
state without hesitation that almost 90% (if not more) of Zairian
popular music is sung in Lingala, and itis produced by bands and
singers living in Kinshasa. Another element no less important is
that the national and provincial radio and television have devoted
more time to programs in Lingala than to any other national language.
Ndolo’s research reveals the following figures for the year
1986: 2,000 hours were in Lingala, 624 hours in Swahili, 520 hours
in Kikongo, and 520 hours in Tshiluba.
Before closing the language issue, it should be brought to attention
that in spite of all the government efforts to make French the
official language, it is still spoken by a minority and will probably
continue to be so. French remains the language for the executive,
judiciary, and legislative branches, and in education, and it occupies
a considerable position in the media. Besides, it is used in
international relations and business. On the national level, the
majority of the population speaks one of the four national languages.
According to Matumele, a Congolese researcher on the
language issue, “Most oral transactions are carried out in Lingala or
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 283
the lingua franca of the province; French being used mostly for
written records” (as cited in Ndolo, 1992, p. 53).
LANGUAGE POLICY AND LITERATURES
IN NATIONAL LANGUAGES
The major consequence of the language policy is very evident in
the literary field, and in the press. More and more people write in
French. Writings in local languages tend to be published in the
newspapers that have become less and less important, whereas only
works in French found their way to the rare publishing houses. In
the 1960s and thereafter, more works in French came out as more
new writers appeared in the literary arena. Among those writers
who have achieved an audience outside Zaire are Vumbi Yoka
Mudimbe and Zamenga Batukezanga, to name just two, both of
whom have written numerous books, although the local audience
for their works is restricted because both use French.
Of the four national languages, only Kikongo seemed to have
developed a literature in the Western sense thanks to the efforts of
various Protestant missionary groups.
Here, literature refers to writing in general as opposed to creative
writing or “belles lettres” for the following reasons:
1. There is a direct relation between the two. In many cases, creative
writings came into existence because of or in the form of religious
literature. The translation of the Bible or parts of the Bible for
instance led eventually to more personal religious creations such
as hymns, songs, prayers or somewhatsecular works in Minsamu
Miayenge (or The Messages of Peace), a monthly journal first published
in 1892 (Mbelolo, 1972). This is notunique to Zairian
literature.
2. The creation of a newsletter, newspaper, or a journal in the
national languageswas of great importance because it provided an
outlet for prospective and potential writers. This happened not
only in Congo but elsewhere in Africa wherever literatures in local
vernaculars blossomed. The Bible, theKoran, and Pilgrim’s Progress
served as the points of departure of literatures in African lan-
284 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
guages (Ge’ez and Amharic literatures in Ethiopia or Ajami literature
in West Africa).
The efforts that the early Protestant missionaries made to first
learn local languages so that they could teach the gospel were
instrumental in the promotion of works in those languages. By
1874, the first attempts were made in Kikongo. The first such documentkno
wn was a compilation of vocabulary and grammar and a
reader, Nsamu Wambote (Good News).
Protestant missionaries played a seminal role as linguists and
translators (Gérard, 1981). Their works included Dictionary and
Grammar of the Kongo Language written in 1888 by William
Holman Bentley, a Baptist missionary; a translation of the New
Testament by a Swedish missionary named NilsWestlind in 1891;
and of the Bible by another Swede, K. E. Lamann, in 1905. It
should be made clear that they were assisted by Africans, one of
whom is Donzwau M. D. Nlemvo (1879-1938).3
The early writings were strongly influenced by Christian faith.
They were primarily traditional genres that were utilized or interpreted
for a Christian purpose. One such traditional form was the
interpretation of dreams or ndozi, which no longer served to predict
the future as had been the case. Instead, ndozi developed into a real
poetic genre that interpreted dreams as allegorical Christian
visions. It was started by Abeli Kiananwa, who published his first
ndozi in Minsamu Miayenge as early as 1894. The same journal
also contained proverbs or ngana of the Kongo people that catechists
used for proselytization ends. Pauli Dikoko and Davidi
Malangidila were the best known in this form of writing.
The mostpopular genre of all was hymns. Veritable panegyric
poems were not an unknown genre in the oral tradition of the
Kongo people. The catechists composed hymns that were sometimes
inspired by tunes learned at the mission or other times set to
new tunes, and they composed lyrics now not in the honor of their
ancestors but of God or Christ. The first collection of such hymns
was published in 1887 under the title ofMinkungaMiayenge (Peace
Songs) and contained hymns composed by Abeli Kiananwa, D.
Makosi, E. Ndaki and other missionaries among whom was Nils
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 285
Westlind. The 1915 and 1929 editions of Minkunga Miayenge had
423 hymns composed by the three catechists and many others
including Pauli Dikoko and David Malangidila. Next to hymns, the
most popular genre of writing that drew upon orature for Christian
endswas nsamu or kimpa (tale) that, asMbelolo (1972) put it, “constitutes
with proverbs the richest part of the oral repertoire of most
African societies” (p. 128). In those tales, a Christian interpretation
or meaning was given to narratives that were typically African.
The transfer of ownership of the so-called Congo Independent
State from Leopold II to his country affected the written output in
indigenous languages in thatitwentt hrough a period of decline.
Indeed, once the territory became a Belgian colony, the Protestant
missionaries (exclusively non-Belgian) who had been very helpful
in the promotion of the local languages had to face a strong competition
from Catholic missionaries, particularly those of Belgian origin
whose number increased.
The revival of written works in Kikongo took place in September
1926 after the International Missionary Council in Le Zoute,
Belgium, which putemphasis on vernacular languages. Unlike the
previous writings, which were all from the former Protestant missionary
center of Mukimbungu, the new written works came from
the mission center of Kimpese. The results of the council were felt
in the publication of textbooks, a collection of tales under the title
of Nsweswe Ansusu Ampembe ye Ngana Zankanka (The Young
White Hen and Other Tales), and an adaptation of Robinson Crusoe
in Kikongo in 1928 prepared by an American doctor, Catherine L.
Mabie, and ThimothéVingadio, one of the first pupils of theKongo
Evangelical Training Institute at Kimpese. In 1956, new hymn
writers (such as Miguel Nekaka, Samuel Nsimba, and Remy
Malutama) had their compositions assembled in a hymn book,
Minkunga mia Kintwadi (Songs of Unity), which also contained the
earlier hymns. Hymn writing remained a favorite genre into the
1960s and even later, and was enriched by the contribution of such
well-known writers as Vingadio, Nekaka, Samuel A. Nsimba, A.
Emile Disengomoka, Jacques N. Bahelele, Remy Malutama,
André Massaki, Lucien Fwasi, H. Antoine Wantwadi, Noé
Diawaku, and Fukiau kia Bunseki. Itremained essentially a reli-
286 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
gious genre, although some hymns were praise poems blended
with patriotic awareness, especially those composed in the late
1950s and all published in Minkunga mia Kintwadi by the disciples
of Simon Kimbangu, the founder of today’s Church of Jesus Christ
on Earth by the Prophet Simon Kimbangu.
Another publication combines a collection of tales and poems
with the title of Tangeno Nsamu (Read the Tales). Itw as the result
of joint efforts of a local writer named Joseph Ngangu and an
American missionary, Mary Bonar. The translations of Bunyan’s
Pilgrim’s Progress,Defoe’s Robinson Crusoe, and in particular the
Swedish missionary John Petterson’s novel Nsamu aMpanzu (The
Life of Mpanzu), the longest Kikongo novel to date written in three
volumes (1935 and 1938), served, in Mbelolo’s opinion, as the
springboard for Congolese prose writers.
Nsamu aMpanzu was the first novel to be written in Kikongo. It
is generally believed that Petterson was assisted by a catechist
named Samuel Lema. A. Emile Disengomoka (1915-1965) was the
firstindigenous novelistin Kikongo. He is mostly known for his
novel Kwenkwenda (Where Shall I Go), which was published by
1943. It deals with the conflict between tradition and Christianity.
In 1948, he was the winner of the Margaret Wrong Award.
Disengomoka was also author of two books of essays, Luvuvamu
mu nzo (Peace in the Family) and an adaptation of the American
R. O.Winstedt’s Right Thinking and Right Living. Other writers of
his generation are Samuel A. Nsimba with his numerous articles in
Minsamu Miayenge and hymns, Jacques N. Bahelele, Remy
Malutama, and Jackson Ngangu. Bahelele’s novel Kinzonzi ye
ntekolo andi Makundu (Kinzonzi and his Grandchild Makundu)
came outin 1948. His book of folk tales, Bingana bia nsi a Kongo
(Tales of the Kongo Country), was published in 1953. The following
year, his religious book Nsamununu za mambuma Nzambi (The
Art of Preaching the Gospel), which he coauthored with Joseph
Samba, was printed. Malutama wrote only hymns. Ngangu wrote
Tangeno Nsamu (Read the Tales) in collaboration with an American
missionary, Mary Bonar. Itis a book of poems and tales especially
intended for adolescents.
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 287
André Massaki is probably the first autobiographical author
with his Nsamu a Nsiamindele (The Life of Nsiamindele). The book
appeared firstin Sikama, a Kikongo newspaper in 1959. Its title
changed to Mwan’Ansiona (The Orphan) when itw as published in
the form of a book in 1960. Massaki wrote essays on family life
(Luzingu lwa Nkento ye Bakala mu Nzo [The Life of Wife andHusband]), on the question of God and race (Nzambi muna Nkia
Kanda Kavwilu e? [What Color is God?]), and a translation of God
and the Man by American Mervyn M. Temple under the title
Nzambi ye Muntu. His lastbook was Disengomoka’s biography,
Disengomoka. Zingu Kiandi: 1915-1965 (Disengomoka. His Life:
1915-1965).
One of the main characteristics of all the writers in Kikongo is
without doubt hymn writing. Lucien Fwasi was a very renowned
composer despite his virtual state of blindness. Other composers of
hymns are H. Antoine Wantwadi, Noé Diawaku, Robert Youdi,
Alex Nsimba, and Fukiau kia Bunseki. Their hymns appeared in
Minkunga mia Kintwadi. The mostprolif ic of all writers in
Kikongo is Fukiau kia Bunseki, who wrote a collection of proverbs
under the title of Mampinda ma Kongo wakedika (The Philosophy
of a Real Mukongo), published in 1960, in addition to his 1961
Wazola zinga mokina ye Bafwa (If You Want to Live, Be With the
Dead), an essay with poems, Twaduswa ye Twadisa (To Be Governed
and Govern), which is a political essay that appeared the
same year, another essay, Dodokolo Tata (Please Forgive Me
Father) in 1962, two studies of Kikongo grammar, Dingu kia
uding’a Kikongo (Research Strategies in Kikongo) in 1961, and
Nding’a Kikongo (Kikongo Language) in 1962. He also wrote a
treatise of algebra titled Alidzeba in 1963. In the second half of the
1960s, he wrote Tambula Nsengo (Receive the Hoe) (essay, 1966),
Imeni mu nding’andi (About the Language) (essay with poems,
1966), Nkongo ye nza yakunzungidila. Nza-Kongo (Mukongo and
the World Around Him. Kongo-Cosmogony) (a philosophical
study, 1966), and Kimpodi ye Kinganga-Mpodi (Kimpodi and
Mpodi-Magic) (1967). His most interesting works, from a literary
standpoint, are Mampinda ma Kongo wakedika (The Philosophy of
a Real Mukongo) and Dingo-Dingo (The Cycle of Life), both pub-
288 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
lished in 1966. These are collections of poems characterized by a
strong influence of techniques of oral art.
The bulk of Kikongo literature came from Protestant missions.
Catholic missionaries also started a few newspapers—Ntentembo
Eto, Kukiele, Tsungi Mona, Lukwikilu Lweto, and Longete, journal
dia Balongi—that obviously became the only platforms for the
Congolese who wanted to try their hand in writing. However, nothing
of any significant importance in literature has been produced so
far, although more study needs to be done on the writings in
Kikongo produced in Catholic mission circles.
Writings in Lingala, Swahili, and Tshiluba have not been
explored yet. It is imperative that such a study be done immediately.
One common feature to these writings, however, is the association
with Christian missions (especially the Catholic missions) because
they played amore important role in education as an integral part of
the Belgian colonial enterprise and were in all parts of the country.
Given the importance of newspapers (which became the only
forum that the Congolese had for any kind of writings in national
languages), it is therefore important to mention some of them.
There were three important newspapers in Lingala: Lokasa la
Catey, Ekim’ea nsango, and Lokasa la Bisu. Kadima pointed out a
collection of tales and fables by André-Romain Bokwango under
the title of Masapo ma Bangala (The Tales of the Bangala People)
(see Kadima-Nzuji, 1984, p. 278). The Belgian General Gilliaert,
commandant-in-chief of the colonial army, made available to
indigenous soldiers booklets written in Lingala by noncommissioned
Congolese officers containing local folk tales. Some of the
newspapers in Swahili were Kirongozi, Shauri na Hadisi, Hodi,
and Habari ya Boyulu; and in Tshiluba the following were published:
Dibeji dipiadipia dia mamweto Mariya, Nkuruse,
Tshisumbu tshia balongi ba kale, Lumu lwa Bena Kasai, and Dibeji
dia Balongi ba Kale.
After examining the language issue since Zaire became independent,
the following conclusions can be reached:
1. The need to promote the national languages does exist genuinely
on the part of the Zairian people. This is what has come out of all
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 289
the gatherings organized by the national education authorities, the
party or the language specialists.
2. There is a serious lack of a language policy in Zaire and the situation
should be corrected.
Furthermore, there is no organized body in the executive branch in
charge of the language issue. The political leadership has failed to
take concrete measures to implement various resolutions expressing
the will of the people. There is a lack of political will on its part.
This probably explains why most resolutions have neither been
implemented nor enforced. It is not surprising that there has never
been a presidential ordinance on the language issue, or national
languages, in particular, during 30 years of a dictatorial regime that
has ruled by ordinance. African authenticity promoted by Mobutu
was a political farce. If, in the beginning, it appeared to be “the
refusal by Zaire blindly to embrace imported ideologies” that “was
designed to provide a philosophical context within which ordinary
Zairians may identify the cultural heritage to which they are
inextricably bound” (Yates, 1980, p. 277)—which is very noble—
in reality it revealed itself as a lack of political ideology. All Zairians
remember well Mobutu’s slogan echoed by his governmentcontrolled
media: “We are neither to the left nor to the right, not
even in the center.” That is to say that Mobutu did not have any
political, economic, or social plan for Zaire—to say the least. The
result of the lack of political direction has led the country to a total
bankruptcy. African authenticity was for Mobutu a way to oppress
his people and enforce his authority.
The successive political systems, from the Leopold era through
the colonial period toMobutu’s dictatorship, have had far-reaching
negative consequences on literature in national languages. During
that period of time, literature in Zairian languages went through
three different phases that corresponded with the administration in
place. The literature in Kikongo illustrates this situation convincingly.
The first phase coincided with the Congo Independent State.
Literature in Kikongo made a timid start, and itwas essentially religious
because it began in Protestant missions. When the country
became a Belgian colony, which was the second phase, there was a
290 JOURNAL OF BLACK STUDIES / NOVEMBER 2003
small body of works that can be considered literary. Christian missions,
in particular the Protestant, played a crucial role in that
development. Colonial administration followed suit, especially in
the army. During the first 4 years of independence, the trend was
reversed by the first government, and it stopped under Mobutu’s
rule. In contrast, more emphasis has been put on French. With the
banning of missionary periodicals in 1973 by Mobutu, an important
outlet for writing in Kikongo and the other three national languages
was closed off, and such literary activity as there had been
since these times was chiefly in French.
NOTES
1. Zaire regained its old name of Democratic Republic of Congo since May of 1997 after
Mobutu was overthrown. However, throughout this article I have used Zaire and Zairian
because the study focuses on the period up to Mobutu’s regime.
2. “La Belgique s’est de tout temps soigneusement gardée d’importer, dans ses territoires
africains, des systèmes préfabriqués, de grandes théories rigides. La colonisation ne peut être
le résultat de spéculations élégantes, spectaculaires et gratuites: c’est l’homme qu’elle vise
d’abord, l’homme primitif, déroutant, complexe. Son efficacité dépend de son réalisme
autant que sa souplesse.” This passage of L’action sociale au Congo Belge et au Rwanda-
Urundi was quoted in Kadima-Nzuji, 1984, p. 9.
3. See François Bountinck (1978), Donzwau M.D. Nlemvo. Revue Africaine de
Théologie, 2, iii, 5-32 as cited by Gérard, 1981.
REFERENCES
Crystal, D. (1987). The Cambridge encyclopedia of language. Cambridge, UK: Cambridge
University Press.
Gérard, A. S. (1981). African language literatures: An introduction to the literary history of
sub-Saharan Africa. Washington, DC: Three Continents Press.
Kadima-Nzuji, M. (1984). La litterature zaïroise de langue française (1945-1965) (Zairian
Literature in French 1945-1965). Paris: Editions Karthala.
Mbelolo,Y. M. (1972). Introduction à la littérature Kikongo. Research in African Literature,
3, 117-161.
Ndolo, M. (1992). Languages situation, language planning and nationhood: The case of
Zaire. Unpublished doctoral dissertation, State University ofNewYork at Stony Brook.
Yates, B. (1980). The origins of language policy in Zaire. Journal of Modern African Studies,
18, 257-279.
Mputubwele / THE ZAIRIAN LANGUAGE POLICY 291
Makim M. Mputubwele is currently an assistant professor of English at Lane College
in Jackson, Tennessee. He received his Ph.D. In comparative literature at Purdue
University, West Lafayette, Indiana, and his M.A. In English at Indiana University,
Bloomington, Indiana. He has a diploma in Teaching English, Applied Linguistics
and Phonetics from Essex University in Colchester, England. He has taught a range
of classes including French, English composition, American, African American and
World literatures. He has reviewed Ngugi and African Postcolonial Narrative: The
Novel as Oral Narrative in Multigenre Performance. African literature and the literature
of African Diaspora are his primary areas of interest. He also has a strong
interest in American literature, postcolonial literature, andFrancophoneliterature.
292 JOURNAL OF BLACK STUDIES / NOVEMBER 2003