In Simple Words

International Journal of Applied Linguistics and English Literature

The teaching of vernacular languages or mother tongues in the Pacific island countries is one of the most neglected and vulnerable areas in education. This is borne out by the results of various studies that have been conducted over the past decades on literacy writings in vernacular. To an utter dismay, day by day and year by year, the numbers of Hindi vernacular students have been considerably declining, which is having a direct repercussion on scant publication of local literally writings in Hindi language. This original article will shed some light upon the vernacular teaching and learning of Hindi language, which has a long history in Fiji’s education system. What used to be one’s identity is now treated as a vehicular language, only to be used for conversational purposes. The novelty of the article will also oversee the extent of Hindi language teachings, since its early inception, and the repertoire of means that were adopted to retain her true essence in safe guarding her fo...

A Fijian individual living in a traditional Fijian context exists within a social system that is much more structured than a European usually experiences. Within Fiji, the system leaves little room for an individual to act independently of the group. At the same time, for the individual, that system can be helpful and supportive emotionally. Emphasis is on human relationships, extended family, and clan, and to a lesser extent, the tribe and territory, and quite importantly, their church with their own Fijian versions of Christianity. But these social involvements and committments can be preoccupations that limit an individual’s development as an individual and dissipate the personal resources. Social demands can exact enormous amounts of time, effort, energy, even money, food and other consumables. Commoners have been restrained by their elders and by their chiefs who with very few exceptions, have little education, and all too often, are marked by self-interest. Young people are discouraged from expressing opinions or openly asserting themselves as individuals. Still now, Fijians hardly dare “talk up” directly. Many men, especially, have been very considerably repressed. From early childhood all Fijians are taught severely not to ask questions and not to speak their minds. It is understandable that Fijians might become secretive about their own feelings and thoughts. They have had so little personal privacy. It is not easy to understand Fijians and the common fallacy of foreigners is to think they do. Perhaps this modest dictionary will help with a little understanding of the language and some of its cultural context. That would be a beginning.

Second Interview

anthology of poetry in English, edited by him, was widely welcomed by leading poets in India. While teaching in Ethiopia he co-translated and edited K. Sekhar's book Hindi -Speak with the Hearts of Indians (2013), which became very famous and one of the best sellers, particularly in the universities where Indian teachers were teaching and the local teachers aspired to obtain their doctoral degree from Indian universities.

There are many daunting challenges faced by tertiary students. Challenge is a difficult question to be solved or decided but sometimes it has solutions. This essay will highlight the problems and solutions faced by the tertiary students. Challenges at one times quells human knowledge and at the other time probes human comfort and ability to survive. In a student's world,

A Critical Analysis of Ngugi wa Thiongo and Language 1. Introduction Language and literature are inextricably connected, in the sense that language is the basic raw material or medium through which literature is produced, whether they are novels or poems, plays or folktales, etc. Language can be said to be a system of communication by spoken or written words, which is used by the people of a particular country or area. Language is a system for the expression of thoughts, feelings, etc, by the use of spoken words or conventional symbols. Literature, whether oral or written, expresses people's thoughts, feelings, views, culture, etc through language. Thus, literature cannot exist outside language, since language is the medium of expression. In other words, literature involves the manipulation of language for creative purposes, Abugu (2010). A different way of looking at the relationship between language and literature is this: while language is a method of communication, literature is the content being communicated. Language has been described as a set of gestures, words and phrases with meaning behind them; literature is the manipulation and use of those gestures, words and phrases for creative purposes, Abugu (2010). It is pertinent to say that language enables literature in achieving its aim. In literature, language is meticulously crafted. Broadly speaking, 'literature' is used to describe anything from creative writing to more technical or scientific works, but the term is most commonly used to refer to works of the creative imagination, including works of poetry, drama, fiction, and nonfiction. Literature, in all its forms, cannot exist outside language. It is language that gives the literature of any people its peculiarities. For instance, one of the distinguishing features of Nigerian literature is not only the abundant presence of Nigerian proverbs, idiomatic expressions and figures of speech, but also transferred lexical items used in Nigerian environment. Literature is one of the ways in which language functions. In its expressive function, language reports feelings or attitudes of the writer, or of the subject, or evokes feelings in the reader. Poetry is one of the best examples. In poetry we can see very clear evidence that language and literature are interwoven. Poetry has to do with language used in a special way. One important way that the meaning of a word is communicated in a poem is through sounds. Words convey meaning denotatively or connotatively. While it is undeniable that literature is the manipulation of language for creative purposes, it must be noted that the usefulness or otherwise of literature to the human society depends largely on how the writer uses language. Like a house whose structure and value depend on the quality of materials used by the builder as well as the builder's expertise in the use of these materials, the value of a work of literature also depends on the writer's choice of language as well as his or her ability to use language creatively and in a manner that is beneficial to the human society. What can be deduced from the above is that every work of literature is the product of a given language and that the aesthetic and moral values of a work of literature certainly depend on the use of language. To produce a good work of literature, the writer must be able to manipulate language for the purpose of conveying a specific message that is both meaningful and useful to the audience, Abugu (2010). In all the genres of literature, it is indisputable that language provides the building blocks for every work. Every writer of literature uses language; however, each uses language in his or her own peculiar way. For instance, Ngugi's use of language can be described as

Langlit (An International Peer-Reviewed Open Access Journal, 2021

Indo-Fijian literature is categorized under Postcolonial Literature, which documents the life and struggles of the Indians in Fiji after the indenture system. From the first imprint in 1914 by Totaram Sanadhya, it has become possible to trace substantial shifts in the trends of genre, written by Indo-Fijian writers. This paper explores some of the ways the narrative structures and preoccupations of contemporary Indo-Fijian authors have shifted, particularly in regard to the portrayal of the Indo-Fijian society in Postcolonial Fiji. Subramani and Brij Lal's writings are saturated with the traumas of indenture, while Kavita Nandan shifted her narratives to identity issues concerning race, gender and cultural identities, among others. The changing narrative structures and preoccupations of historical events from early post indenture days till present is explored through the examination of selected writings by Indo-Fijian authors. The gradual, steady, shift in the narrative structures of the genre away from trauma and sufferings of indenture to assurances and optimism in a multicultural society gives evidence of shifting trends in creating fresh pathways within contemporary Indo-Fijian society. Keywords:Indenture system, Indo-Fijian, Diaspora, Postcolonial, Identity

Journal of Migration Affairs

Fiction emanating from the Fiji Islands is as varied as its people. In the pantheon of Fijian Literature, there is expatriate and local writing, iTaukei writing in English and Fijian language, writings from the island of Rotuma and works of Indo-Fijians. Indo-Fijians or Fijians of Indian Origin have added colour to Fijian literature with their creative writing in English, Hindi and Fiji Hindi. From the onset, Totaram Sanadhya's testimonia highlights the Girmit ordeal. Later Kamla Prasad Mishr and other descendants of girmitiyas wrote in Hindi to promote 'Indianness' and expose diasporic angst. The 1970s onwards saw western-educated Indo-Fijians like Raymond Pillai, Subramani and Satendra Nandan writing in English. They revealed the effects of colonisation, imperialism, and the labour trade-The Indenture System. On the contrary, Jogindar Singh Kanwal wrote in Hindi from a migrant's point of view. The new millennium saw another shift when Subramani persevered to write in Fiji Hindi, a plantation language of the Indian indentured labourers. Through their writing, the writers answered Gayatri Spivak's fundamental question-Can the Subaltern Speak? With its roots firmly grounded in diasporic consciousness, Indo-Fijian writers took various routes to express their shift of the double movement of deterritorialisation and reterritorialisation. Therefore, the routes and trends are rhizomorphic. As such, this paper seeks to trace and discuss the various trends set by Indo-Fijian writers from colonial to postcolonial Fiji.

Proceedings of International Conference on Language, Literary, and Cultural Studies, 2016

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Ofa, Alofa, Aroha, Aro’a, Love In Pasifika and Indigenous Education, 2016

In this paper, I will present an abstraction of arohanui, aro`anui, `ofa atu, alofaatu, alofiatu, aloha, and love followed by a brief history of the Critiquing Pasifika Education @ the University Conference 2007 to 2013. Through this contextualisation, my argument is that a spirit of love is a unifying principle of an education of criticism that would enhance, in a moral rather than a progressive sense, good and useful citizens of Aotearoa. I argue that Tangata Whenua; Tokelau, Niue, Cooks Islands Māori, Tongan, Samoan, Fijian, among other groups of peoples from the Pacific Islands north of Aotearoa would benefit from such an education; rather than an education of submission to through the dominant system of English-speaking, skills-based, European Christian education. Through an education of criticism, I argue, moral, interesting, and useful citizens will be enhanced to contribute to transforming, for the better, the low cultural and academic status of the above groups of peoples in education and our low cultural, political, social, and economic status in the prevailing English-speaking, Christian New Zealand society. The contextualisation will lead me to an application of love through the Critiquing Pasifika Education @ the University Conference 2007 to 2013. In brief, I will depict how the conference was established as an educational context of criticism or query of the dominant English-speaking, technocratic education system for the workforce in New Zealand. Concomitantly, I will discuss how the conference was established as an act of love by descendants of the earliest people of New Zealand, Tangata whenua; and groups of Pasifika Tongan, Cook Islands Māori, and Samoan peoples in the tertiary sector. I will discuss how publishing academic papers in English, Tongan, Samoan, Niue, and Cook Islands Māori languages has been achieved by the small conference coordinating committee, and how the committee has contributed to developing research capacity and capability through organising three (3) successful conferences of Pasifika and Tangata whenua academics, researchers, and postgraduate students from Aotearoa, Fiji, the Cooks Islands, and California, as well as people in government Ministries in the Cook Islands and New Zealand. I will close the presentation with a summary of how a spirit of love enriches education in which colonisation or assimilation is understood as a partnership in which all the groups of people, aware and proud of our languages and cultures, create together a happier and more loving society in New Zealand and, by association, the societies of the tropical islands to the north of Aotearoa.