Is Akátá a Bad Word?

 

Every once in a while, a conversation returns to my timeline about the meaning of ‘akata’, the origin, the use, and other social dimensions of its existence in the relationship between Africans on the continent and those in America. Discussions are had and the issue goes away, only to return in another form at another time. Yesterday was one such event when, shortly before going to bed, someone tagged me on Twitter about the meaning of the word again. I shared photos of the entries in two of my dictionaries and thought that was all. 

I found out, later, that the invitation came from a bigger context: an apology by my colleague and language professor, Uju Anya, for using the word in the past in different twitter contexts. The debate that followed was whether the word was a slur in the first place, whether she had the reason to apologise, whether those calling for her resignation were overplaying their hand about an issue of no relevance, or whether certain words are allowed a pass if the intentions are pure. 

This time, I thought it best to put my thoughts down on what I know about the word, what I think about the perennial controversy. This essay draws from my experience as a linguist and lexicographer, native speaker of Yorùbá, and a scholar of history, especially of transatlantic slavery and attendant consequences.

What is akata?

Let’s start with the three meanings recorded in the Yorùbá dictionary:

From the CMS dictionary from 1913
  1. n. Jackal, same as ‘Ajako’. Source: A Dictionary of Yorùbá Language by CMS (1913).
  2. n. Civet-cat. Also “ajáko ẹtà”. Source: Dictionary of Modern Yorùbá by R.C Abraham (1958)
  3. n. A type of bird which eats ripe-palm nuts. Source: Dictionary of Modern Yorùbá by R.C Abraham (1958)

As far as we know, the word doesn’t exist in any other Nigerian language.* It is a Yorùbá word — at least in its origin.

Is it a slur? 

First, let’s start with history. Growing up in the eighties in Nigeria, I heard the word only as a descriptive term with no pejorative intent. 

It was just any word, to refer to a certain demographic. We had òyìnbó for ‘white people’ (similar to muzungu in Swahili or onyi ocha in Igbo, or  gringo in Spanish/Portuguese); we had akátá for Black Americans; we had Gambari for northerners in Nigeria (Sulu Gambari was the name of a famous Yorùbá-Fulani king in Ìlọrin); we had Tápà for Nupe people many of whom had intermarried with Yorùbá people; and we had kòbòkóbò for almost everyone else that didn’t speak Yorùbá.

Of all the terms, kòbòkóbò was the only one that seemed to carry a negative intent, because it referred to someone who, in the imagination of the Yorùbá person using the word, was not cultured enough to understand the language. The people we referred to with those words knew they were called that, and it never — to my knowledge — carried any negative blowback. It was used in film and popular culture.

There was a famous fuji music album by Àyìndé Barrister from the late eighties or early nineties in which he sang the following lines:

Akátá gba ‘jó

Òyìnbó gba ‘jó

Yorùbá gba ‘jó o

Translated:

American blacks danced to my song

American whites danced to my song

Yorùbás also danced to my song. 

The album was one he waxed shortly after returning from an American tour, so it was a celebration of his popular appeal across different demographics. No slur in sight.

How did akátá even come to refer to African Americans?

No one has found any verifiable answer, but a plausible one goes like this:

In the sixties and seventies, African Americans channelled their social and political rebellion through the Black Panther movement, claiming an African cat as a symbol of their struggle for self-actualization. Yorùbá Nigerians in the States at the time, perhaps happy to participate, referred from then on to African Americans as akátá. It was not the exact Yorùbá word for panther**, but it was close. Whether that initial use was meant to be derogatory is something that needs to be researched, but there is no substantive proof of that, and many notable African scholars of Yorùbá extraction have written favourably about the Civil Rights Movement and all that came with it in the African-American struggle.

When/How did it become a slur?

It was when I became an adult that I started noticing different ways in which the word was used. Not just akátá, by the way, but also gàm̀bàrí and the others. You would hear someone being called gàmbàrí because he didn’t pay attention to instructions or appeared slow to act. Or for any random reason. This would be in-group conversations, particularly when no northerner was in sight. So it was not directed at the outsider, but at a Yorùbá person as an insult. The insult was to the Yorùbá target, not the northerner (even though the secondary insult to the northerner is also implied, but not overt). It is possible that akátá also then took on this character as time went on.

Such that almost every time I heard it from the early 2000s, it had a non-positive character. It was not a slur in a way that the n-word or even gàmbàrí was, that is, it was not a word that was used to insult a person to their face. In fact, I don’t think I recall any instance in which someone used akátá as a weapon. You can’t stand in front of someone and say “you bloody akátá”, it doesn’t quite work. But when it was used to refer to African-Americans, the meaning seemed to have changed. It could be about crime rates in the US, about any other unsavoury characteristic, or even about a normal or even friendly conversation. Which of those black people standing there do you want me to call? The akáta one? Okay. In fact, not many people today even know that it referred to a certain cat or bird — either of which are likely extinct anyway. You hear akátá and you think African-American. Not Obama, but Jesse Jackson. African parents could mention not wanting their children to “behave like those spoilt akátá kids” Or a man could tell his friend that his new girlfriend is an akátá; not as a pejorative but as a descriptor. Maybe it was the fact that such a word exists at all that referred to our black cousins on the other side of the Atlantic that brought the pejorative colouring; or maybe because people started saying it meant “wild animal” or maybe it was because of the conspiratorial way in which I’ve heard people use it as if in a secret code to prevent the subject of the conversation from knowing that it’s them to whom the word refers. There was just some othering seemingly implied in the common contemporary usage that perceptive listeners started to decry. The word itself had not changed, but it was no longer possible to call it just a descriptor.

But as with when meanings of words change everywhere, there are still people in Nigeria today who knew the word only in its first cross-continental non-negative use. People of my parent’s generation fall into this category. In normal everyday conversation, they will use akátá to demarcate an African in America from an African-American. They do not know it any other way, because we never found another word for that demographic. There are also other people, who don’t speak Yorùbá, who have only encountered the word from other Nigerians or from other Africans, and just continue to use it. 

Does intention matter?

This is where the debate gets interesting: the question of whether one should mean to denigrate before the meaning of a word is called into question. This is a big ongoing debate. Not just with the n-word but also with words in other domains. Even the word ‘òyìnbó’, which I mentioned earlier, got me thinking a few years ago, after a white student asked me in class if it was a slur. I knew that it was not, but I realized, in explaining to her, that I couldn’t successfully convey all the contexts in which we use it without raising her suspicion that I was hiding something. I wrote an essay instead, but the response I got to it, especially from Nigerians, showed me that even the question of whether the word could be derogatory in certain contexts was not one that people wanted to have. “If we don’t mean it to be offensive, then why should we listen to you who say you find the usage uncomfortable?” the argument went. If you told my mother that akátá was derogatory, when she had not used it in that way, she would strongly object. I can point her to African-Americans finding it objectionable, so she might not use the word in public, but it won’t be because she believes that she’d done something wrong.

Recently, Beyoncé conceded that her use of spazz was ableist and she had it removed from an album — even when she didn’t have such an intention from the start. The word ‘negro’, which started as being just descriptive, is no longer in fashion today, because of the other connotations it took on in the hands of a more powerful culture. Shouldn’t akátá suffer the same fate?

I’m of the opinion, knowing how I’ve seen the word used, that we lose nothing by no longer using it for anything other than the animals. But I am also sympathetic to those who recognize their past usage, and apologise for doing so. I don’t expect that every Nigerian knows the origin of the word or the ways in which modern usage seems to have perverted it. The only thing we know is that African-Americans do not like it as well, and that should be enough, especially if the purpose of the conversation is to improve relations across the pond. 

But the word won’t go away, because not every Yorùbá speaker lives on the internet or care about language-based social crusades, and because words don’t just disappear. Gringo and mzungu will continue to be in use, even if we can point to instances in which their usage is problematic. All we can do is continue to have the conversation. 

Should anyone who uses it be cancelled?

No. As with many things, intent matters. So does knowledge, and one’s response to new information. We continue to evolve as a society, and so will our use of language and interaction with each other. Not every African-American is insulted by akátá either, perhaps because not every one of them has heard it, and some who have don’t care, unless they encounter it first through an online essay in which the meaning of the word is put as “cotton picker”, which it has never been. But many deeply resent it, either because of what they think it represents or just because of the othering implied in the way it has been used over the years. This is valid, and Africans should absolutely take it into account when they speak. My recommendation is that we stop using it totally to refer to anything but the animal. But I know that I’m not in the majority. If this is your first time hearing the word, all you need to know is that the origin is benign, its growth in use is muddy but complex, and that there are people from the language community where the word originated who never use it, just as there are some who don’t have any other way, but mean absolutely no harm. 

____

* I’ve been informed on Twitter that there’s another “akata” in South-south Nigeria, which is a common personal name.

** Update (August 20): The entry for ‘Panther’ in A Dictionary of Yorùbá (1913) lists these two answers: n. àmọ̀tẹ́kùn, akáta

Further reading

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Istilah “slot gacor” sendiri cukup sering digunakan dalam berbagai naga5000 diskusi online untuk menggambarkan permainan yang menurut sebagian pemain sedang terasa lebih menguntungkan atau memiliki performa tertentu. Namun, istilah tersebut pada dasarnya lebih merupakan bagian dari budaya dan bahasa komunitas gaming internet, bukan jaminan terhadap hasil yang akan datang. Permainan berbasis sistem acak tetap memiliki pptoto.click unsur ketidakpastian, sehingga hasil sebelumnya tidak dapat dijadikan patokan yang benar-benar dapat memprediksi putaran berikutnya.

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Di sinilah konsep bermain secara bertanggung jawab menjadi sangat penting pptoto. Slot online sebaiknya dipandang sebagai bentuk hiburan, bukan sebagai metode yang dapat diandalkan untuk menghasilkan pendapatan. Tidak ada jalan pintas yang sah untuk menjamin kemenangan secara konsisten. Karena itu, berbagai klaim yang memberikan kesan seolah hasil tertentu dapat dipastikan sebaiknya disikapi dengan hati-hati. Bahasa promosi terkadang membuat aktivitas hiburan terlihat seperti jalan mudah menuju keuntungan finansial, padahal pengguna tetap perlu membedakan antara materi pemasaran dan ekspektasi yang realistis.

Mode Demo atau Latihan

Mode demo atau latihan juga dapat menjadi pilihan bagi pengguna pucuk33 yang ingin mengenal sebuah permainan tanpa langsung menggunakan uang sungguhan. Jika tersedia secara resmi, mode seperti ini memungkinkan pengguna mempelajari tampilan antarmuka, paylines, mekanisme bonus, serta cara kerja permainan secara umum. Fitur tersebut cukup berguna terutama bagi pengguna baru yang ingin memahami sebuah game terlebih dahulu sebelum menentukan apakah permainan tersebut sesuai dengan preferensi mereka.

Perkembangan Teknologi Gaming

Perkembangan gaming online turut memengaruhi cara developer rextoto menghadirkan sebuah permainan. Grafik beresolusi tinggi, efek animasi, soundtrack yang imersif, bonus interaktif, hingga mekanisme permainan yang lebih inovatif kini sudah menjadi bagian umum dari industri ini. Para developer tidak hanya bersaing melalui gameplay, tetapi juga melalui storytelling, konsep kreatif, dan identitas visual yang membuat sebuah judul terasa lebih memorable.

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User Experience yang Lebih Baik

Tren lainnya adalah meningkatnya perhatian terhadap user experience. Sebuah platform mungkin memiliki koleksi game yang sangat banyak, tetapi tetap dapat terasa menyebalkan jika navigasinya membingungkan. Pengguna masa kini cenderung menyukai website yang menyusun konten secara logis dan menyampaikan informasi penting tanpa membuat semuanya terasa complicated. Fitur pencarian, kategori yang jelas, deskripsi singkat, serta saluran bantuan yang mudah ditemukan dapat memberikan perbedaan besar dalam pengalaman pengguna.

Customer Support

Customer support juga memiliki peran penting ketika pengguna mengalami masalah teknis maupun kendala terkait akun. Layanan yang profesional seharusnya menyediakan metode yang jelas untuk mendapatkan bantuan sekaligus menjelaskan proses dukungan kepada pengguna. Di sisi lain, pengguna perlu tetap waspada jika ada pihak yang meminta informasi sensitif melalui saluran komunikasi tidak resmi.

Komunitas Gaming Online

Komunitas gaming online juga memiliki pengaruh yang cukup besar. Media sosial, forum diskusi, platform streaming, dan komunitas gaming memungkinkan orang saling bertukar pendapat mengenai game baru maupun tren slot2000 yang sedang berkembang. Diskusi semacam ini dapat membantu pengguna mendapatkan perspektif berbeda, tetapi komentar komunitas tidak seharusnya langsung dianggap sebagai fakta. Pengalaman setiap orang berbeda, sementara klaim mengenai hasil yang dijamin tetap perlu dipertanyakan secara kritis.

Perkembangan Bahasa dan Tren Gaming

Perkembangan tren pencarian di internet juga menunjukkan betapa cepatnya bahasa dalam komunitas gaming berubah. Istilah baru, singkatan, serta berbagai bahasa informal terus bermunculan seiring berkembangnya budaya komunitas digital. Menggabungkan bahasa santai dengan informasi formal kini menjadi hal yang cukup umum di berbagai website gaming modern. Meski begitu, konten yang bertanggung jawab tetap perlu membedakan dengan jelas antara bahasa hiburan dan informasi yang benar-benar bersifat faktual.

Pendekatan yang Bijak dalam Gaming Online

Bagi siapa pun yang ingin mengeksplorasi platform slot online, pendekatan paling bijak adalah tetap informatif dan realistis. Baca ketentuan website, pahami regulasi yang berlaku, lakukan verifikasi terhadap klaim penting, dan jangan pernah menganggap sebuah game atau platform dapat menjamin hasil tertentu. Jika permainan dengan uang sungguhan memang diperbolehkan secara hukum di wilayah Anda, tentukan batas pengeluaran sejak awal dan jangan melewatinya.

  • Baca ketentuan website sebelum menggunakan layanan.
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  • Lakukan verifikasi terhadap klaim penting.
  • Jangan menganggap sebuah game atau platform dapat menjamin hasil tertentu.
  • Tentukan batas pengeluaran sebelum bermain jika permainan uang sungguhan diperbolehkan secara hukum.

Menjaga Keseimbangan dalam Aktivitas Gaming

Penting juga untuk memahami bahwa mengambil jeda dari aktivitas gaming adalah xxtoto sesuatu yang normal. Hiburan digital seharusnya tetap menjadi bagian yang seimbang dalam kehidupan sehari-hari dan tidak sampai mengganggu pekerjaan, hubungan sosial, kondisi finansial, maupun tanggung jawab pribadi. Jika aktivitas bermain mulai terasa tidak menyenangkan dan justru menimbulkan tekanan atau masalah finansial, mengambil langkah mundur merupakan pilihan yang lebih sehat.

Masa Depan Pengalaman Slot Online

Pada akhirnya, pengalaman slot online modern berkaitan erat dengan aksesibilitas, variasi, teknologi, dan hiburan. Berbagai platform terus mencoba menghadirkan desain baru serta konsep gameplay yang semakin beragam, sementara pengguna semakin mengharapkan performa cepat, kompatibilitas mobile, informasi transparan, dan navigasi yang praktis.

Memahami Realitas Gaming Digital

Seiring industri gaming digital terus berkembang, pendekatan yang paling berharga bukanlah mengejar janji yang terdengar terlalu bagus untuk menjadi kenyataan, melainkan memahami apa yang sebenarnya ditawarkan sebuah platform. Interface yang rapi, koleksi permainan yang beragam, serta akses yang nyaman memang dapat meningkatkan pengalaman hiburan, tetapi tidak satu pun dari fitur tersebut dapat menghilangkan unsur ketidakpastian yang melekat pada permainan berbasis keberuntungan.

Eksplorasi Digital Secara Bertanggung Jawab

Internet kemungkinan besar akan terus menghadirkan konsep gaming baru, interface yang semakin inovatif, serta cara-cara berbeda bagi pengguna untuk berinteraksi dengan hiburan digital. Bagi pengguna sendiri, tetap memiliki informasi yang cukup adalah langkah paling aman. Eksplorasi secara bertanggung jawab, pahami aturan yang berlaku, lindungi informasi pribadi, dan tempatkan gaming sebagai hiburan, bukan sebagai sumber keuntungan finansial yang dijamin.

Dengan pola pikir tersebut, pengguna tetap dapat menikmati perkembangan teknologi, kreativitas desain, dan berbagai inovasi yang hadir dalam dunia gaming modern tanpa membangun ekspektasi yang tidak realistis. Pada akhirnya, pengalaman digital yang baik bukan hanya soal seberapa menarik sebuah game terlihat, tetapi juga tentang bagaimana pengguna https://www.ktravula.com/2024/07/living-the-toulousain-life-my-language-teaching-assistant-experience/ memahami fitur, aturan, risiko, dan batasan yang menyertainya.

On Poetry as Science

One piece of prose floating from the fading memory I have from reading Czeslaw Milosz’s Visions from San Francisco Bay occasionally come back to haunt me in my still moments. It asks amidst a whole lot of other questions what the purpose of words are beyond their ability to convey meanings. In one recent interview with Stephen Colbert, Astrophysicist Neil deGrasse Tyson compares the inconsequentiality of our presence on this planet to that of a billion (and some) bacteria living in the walls of our intestines whose number is equal to almost three times the number of all human life that ever existed and died. Like those bacteria, he suggests, who live without the mental capability of understanding the dimension of their inconsequentiality when compared to six billion other intestines walking the earth (with the multibillion units of bacteria they carry in them), we may not possess the mental flexibility to understand our insignificance (along with our equally possible random relevance as evidenced by our current existence).

Milosz asks as if to himself what makes it so that words, in their utmost insignificance beyond immediate use, lends themselves to entendres, rhyme and poetry. Did there exist on some magical plane a predestination for the word “apple” to become the symbol of ultimate taboo, pleasure and sin? In which realm of serendipity did “gain” and “pain” acquire the paradox of their rhyming complementarity. Sure computers may not write poems now (and I have no doubt that this is false), but the lexical matrix of today’s world endows us with a gazillion ways of expressing thoughts in inventive ways. The order in which I have written the last couple of sentences in this post (with almost a 100% certainty) is an order in which these words have never ever been arranged and never will anymore by anyone else. There is something to that. The process of writing poetry, for me, taps into the science of this randomness. The art resides in the chance of success – that moment when meaning, form, and words meet at the tip of the writer’s hands. See below:

I balanced all, brought all to mind,

The years to come seemed waste of breath,

A waste of breath the years behind

In balance with this life, this death.

from W.B. Yeats’ An Irish Airman Foresees His Death

This concise beauty, and an underlying deceptive simplicity that wows, has always defined for me one of writing’s unreachable bars; the place where science, art and meaning collide with the earnest needs of the present.

Fun Stuff: Google Ngram

Google has just come up with a great product called the Ngram Viewer (discussed in this equally fascinating TED video). What the Ngram Viewer does is to give users around the world the ability to sit at home and search through a database of billions of texts. These texts have been scanned into the Google database from all the books published in the world to date. Among other things, what this gives us is the power to discover the rate of occurrence of certain words, phrases or names in publishing history. Extremely fascinating, right?

I have been playing around with the program and here is my first experiment: to figure out which of these men in Nigerian political/social history is most frequently referenced in text, and since when. The men are Olusegun Obasanjo (who ruled the country for a record 11 years and played a crucial role in its political history), Chinua Achebe – Africa’s foremost novelist whose first 1958 novel Things Fall Apart is the most widely translated texts in English literature from Africa, Wole Soyinka – the continent’s first winner of the Nobel Prize in Literature, and finally Obafemi Awolowo – nationalist, politician and visionary. The result is stunning and will offer nuggets for discussion among people who have argued (many times without proof) that one person was more famous than the other.

There are a few more I have tried out. This graph showed that the word “nigger” got more usage in the mid 1800s (just after Lincoln set the slaves free, which made sense), dropped in usage in the 1980s, and is now coming back into use after the year 2000. Go figure. The word “nigga” however is a totally different matter. The word “Republicans” was initially more famous than “Democrats” but eventually fell around 1900 and has remained stably lower ever since. And what about languages/cultures? This graph shows how much the African languages/cultures Hausa, Igbo, Yoruba, Swahili, Twi, Edo, and Zulu have featured in texts through time.  Fascinating result, and not only because Yoruba leads the pack with a clear margin! Yoruba is not the biggest language/culture in Africa. The word “Nigeria”, according to the Ngram has been in use/print since around 1860 (contrary to what we have been told) although it finally gained currency at the beginning of 1900s. Finally, I did a search on my favourite comedians: George Carlin, Bill Cosby, Lenny Bruce, and Richard Pryor. The result puts Bill Cosby on top and George Carlin at the bottom. Oh well.

What Google has done with this project called the Ngram Viewer (I say again, an extremely fascinating project) is to endow the world with a new great tool to do anthropology and study history with nothing but access to the internet. Life, and history, just became even more enlightening.

Phonetics for Dummies

Students of a compulsory phonetics class have often asked me what the best strategy is to get through the course. I have often always responded with the same answer: open-mindedness, and focus. Phonetics happens to be one of the most interesting subjects in linguistics, and an important base for anyone interested in moving forward in the field.

So what is special about phonetics? The answer is, everything. All the sound systems of the world are represented on the IPA phonetic chart, and even though one may not be able to pronounce all of them, it is important to realize that they are all legitimate sounds. And more, one can actually pronounce any one of them using the simple knowledge of their place and manner of articulation. Many of the sounds are not available in English – which explains the dilemma of most English-speaking and American students. The easiest way out is for them to realize from the start that they shouldn’t hope to be able to pronounce all the sounds, although it matters that they know how they are pronounced and what makes each of them unique.

[f] and [v] are different only in voicing. They are pronounced in the same place and with the same manner of articulation. It’s the same with [k]/[g], and [t]/[d], [s]/[z] etc. This makes it easy to distinguish between the fricatives at the end of “breath” and “breathe”. In text, they look alike, in sound, they sound different. A little step further into phonology, and we begin to ask what conditions exist that make it likely that a voiceless consonant becomes (or is realized as) a voiced one.

But for this phonetic beginning, let us just adjust to the fact that sounds are fascinating, and that our vocal tracts have evolved over the years to be able to make an almost infinite type of sounds. Our job in the phonetics class is to group those sounds according to stipulated categorization methods.

Picture of cake by Jenna Tucker

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