Abstract
Jamaican Patwa, a Creole language born from the transatlantic slave trade, carries profound linguistic and cultural imprints of West African languages, particularly Igbo. One striking area of this influence is the naming structure of body parts in Patwa, which reflects the descriptive and symbolic tendencies of the Igbo language. This article explores the linguistic parallels between Igbo and Patwa, demonstrating how symbolic and location-based naming conventions have been preserved and adapted. The shared features reveal how African languages have shaped the linguistic landscape of the Caribbean, ensuring cultural continuity despite displacement.
Introduction
Jamaican Patwa, also known as Jamaican Creole, emerged as a product of cultural exchange and survival during the transatlantic slave trade. Its vocabulary, grammar, and idiomatic expressions often trace their roots back to African languages, with Igbo standing out as a significant contributor. The descriptive naming of body parts in Patwa closely mirrors the Igbo naming system, both in structure and symbolism. This connection serves as a testament to the enduring legacy of African languages in Caribbean culture.
Descriptive and Symbolic Naming of Body Parts
In both Igbo and Patwa, body parts are named descriptively, often combining references to physical features, functions, or symbolic associations.
1. Descriptive Naming with Location
In Igbo, body parts are often named by referencing their location or another body part. For example:
Hair: Ntutu isi (hair of the head)
Thigh: Àpàtàpà ukwu (thigh of the leg)
Soles: Obu ukwu (bottom of the foot)
Similarly, Patwa retains this descriptive structure:
Hair: Referred to as “head” in some contexts, similar to the inclusion of isi (head) in Igbo’s ntutu isi.
Soles: “Foot bottom,” echoing the Igbo obu ukwu.
Palm: “Han miggle,” mirroring obu aka (middle of the hand).
2. Symbolism in Body Naming
Both languages use symbolic descriptors to name body parts:
In Igbo, the tonsils are called aki akpiri (literally “seed of the throat”), emphasizing their shape and location.
In Patwa, the testicles are referred to as “seed bag,” symbolizing their function in reproduction.
3. Shared Simplifications
In both languages, the entire arm is referred to as “hand” (aka in Igbo, “han” in Patwa). Similarly, the entire leg is “foot” (ukwu in Igbo, “foot” in Patwa).
Pluralization in Patwa often relies on context or additional markers rather than suffixes like “s.” For example, “two hands” is rendered as “han dem” or “2 han,” echoing Igbo’s otu aka for “one hand.”
Connection to Broader Linguistic Patterns
The influence of Igbo extends beyond body parts to other descriptive terms in Patwa. For instance, the word “door mouth” (domot in Patwa) for a doorway derives from the Igbo “onu uzo” (mouth of the door). Such parallels highlight the consistency in semantic structures between the two languages.
Igbo words that are commonly found in Jamaican Creole (Patwa), reflecting the influence of the Igbo language on Jamaican culture and speech:
1. Unu/Una – Meaning “you (plural).” In Igbo, unu means “you (plural),” which is directly carried over to Jamaican Patwa.
2. Nyam – Meaning “to eat.” Derived from Igbo ńyā, which means “to eat.”
3. Pikin – Meaning “child” or “small child.” From Igbo nwa pịkịn (small child).
4. Di – Meaning “the.” Similar to the Igbo dị example; “nke dị”, which is a copula or used to describe existence.
5. Chaka-chaka – Meaning “messy” or “disorganized.” from Igbo onomatopoeic expressions for disorder. “O na eme chaka-chaka”.
6. Akra – Refers to a fried dough or fritter, similar to Igbo àkàrà, which refers to fried bean cakes.
7. Duppy – Meaning “ghost” or “spirit.” Possibly linked to the Igbo word ndụ mmụọ, meaning “spirit life.”
8. Oonoo – Another form of “you (plural).” Reflects the Igbo unu.
9. Pickney – Meaning “child.” From Igbo pikin, a term for small children.
10. Soso – Meaning “only” or “nothing but.” Similar to the Igbo word sọsọ, meaning “only” or “just.”
11. Bobi – Meaning “breast.” Similar to the Igbo àkụ bọbọ, which can refer to breast or milk in some dialects.
12. Imu – Meaning “nose.” Derived from Igbo imi, meaning “nose.”
13. Ochi – Meaning “laughter.” Similar to Igbo ọchị, which means “laughter.”
These words demonstrate the linguistic impact of Igbo speakers in Jamaica, blending with English and other African influences to create the unique language of Jamaican Patwa.
Cultural and Linguistic Significance
The descriptive nature of Igbo body naming reflects a worldview that emphasizes interconnectedness and functionality. This linguistic feature was preserved and adapted in Patwa, demonstrating the resilience of African cultural expressions in the Caribbean. The symbolic naming of body parts in both languages also underscores a shared cultural tendency to inspire language with metaphorical richness.
Conclusion
The parallels between Igbo and Patwa body naming structures reveal the deep linguistic and cultural impact of African heritage in Jamaica. These shared features not only reflect historical connections but also highlight the adaptability of African linguistic traditions in new cultural contexts. The enduring influence of Igbo in Patwa underscores the resilience of African identity and its ability to shape and enrich the Caribbean linguistic landscape.
References
Ammon, U., Dittmar, N., & Mattheier, K. J. (2006). Sociolinguistics: An International Handbook of the Science of Language and Society. Walter de Gruyter.
Cassidy, F. G., & Le Page, R. B. (2002). Dictionary of Jamaican English. University of the West Indies Press.
Christaller, J. G. (1933). A Grammar of the Asante and Fante Language Called Tshi. Clarendon Press.
Thompson, R. F. (1983). Flash of the Spirit: African and Afro-American Art and Philosophy. Random House.
Wynter, S. (1970). “Jamaica’s Patwa and Its African Roots.” Caribbean Quarterly, 16(3), 1-11.
For Further Exploration:
Comparative linguistic analyses of African languages and Caribbean Creoles.
Examples of symbolic body part naming in other African diaspora languages.
