The news broke out this week, which is being widely circulated, that the Oxford English Dictionary (OED) has included a new set of 22 Nigerian words in its dictionary. This was acknowledged and interpreted by Dr. Kingsley Ugwuanyi, said to be a World Englishes/Nigerian English Consultant to the OED, as a reflection of the unique ways Nigerians express themselves and the growing influence of Nigerian English on global linguistics.
Some of these words that have been newly added include 419, Japa, Eba, Yahoo boy, Abi, Naija, Suya, among others. Some words that were previously added include Tokunbo, Danfo, Jollof, K-leg, Mama put, Okada, Guber, Chop, Choo-chop, Gist, Next tomorrow, Rub minds, Sef, Zoning.
The first observation is that Oxford has been updating and expanding to include words from various English-speaking regions, including Nigeria, since the mid-20th century. The second observation is that the attention on local words that have been popularized can help demonstrate the popular sentiment in the land, attitude, and activities. Based on this assumption, it is expected that Nigeria should also be contributing words such as Oga, Wahala, Side chick, which are often used regularly almost without a better substitute.
Recall the hype and buzz about “Oga at the top” sometime ago, even by government officials who chose to use it in an official function due to its high familiarity and understanding of what it is conceived to connote. Side chick has also gained prominence in recent times, and Oxford’s addition, if effectively done, can help draw attention to certain activities, attitudes, and values that are emerging in society.
Factors contributing to the inclusion of Nigerian words include globalization and cultural exchange, which is increasing interconnectedness of the world and spreading Nigerian culture, language, and expressions beyond its borders. Nigerian Pidgin English, as a widely spoken language in Nigeria, is also contributing significantly to the inclusion of Nigerian words in the Oxford Dictionary.
Besides, literary and musical contributions, like Nigerian authors namely Wole Soyinka, Chinua Achebe, and Ben Okri, as well as musicians like Fela Kuti, Wizkid, and Davido, have helped popularize Nigerian language and culture globally. Likewise, digital technology and social media have facilitated the dissemination of Nigerian words and expressions worldwide. Language evolution and adaptation play a role in the Oxford Dictionary’s recognition of Nigerian words, reflecting the changing linguistic landscape of the English language, as well as diaspora and migration, which have played a significant role in promoting Nigerian culture and language globally, contributing to the inclusion of Nigerian words in the Oxford Dictionary.
Beyond the factors promoting Nigerian culture and language, there are deeper lessons to learn from the Oxford Dictionary’s recognition of Nigerian English. Firstly, it must be acknowledged that the origin of pidgin or Nigerian slangs is an attempt to communicate with more clarity, sentiment, and understanding that resonates with the people and setting, consciously or unconsciously. This phenomenon reveals a natural tendency or drives for people to be self-reliant and protect their uniqueness, adhering to an “unwritten” rule that indigenous actions yield better value or results.
For instance, while standard native English words exist for concepts like “Japa” (immigration), they haven’t resonated with people emotionally or sentimentally like “Japa” has. This underscores that no one can express or interpret certain situations or champion national development like the individuals or countries themselves, as they embody unique attributes, activities, experiences, and values. This realization emphasizes the importance of self-reliance, not only for achieving independence but also for originality, inward thinking, and greater impact.
The emergence of Nigerian English, despite the erosion of local languages by Western English, demonstrates humanity’s struggle to create greater understanding through tools that resonate with the majority. Most of these words couldn’t have originated as better substitutes locally if people hadn’t found that greater understanding was being achieved with them. This phenomenon suggests that innovation and creativity can be both conscious and unconscious, as people naturally seek to find the most suitable definitions for their situations and expressions.
The idea that nature tends to support originality, local content, and indigenization is a revelation that being independent is both a necessity and a desire that drives people to achieve success or influence. It suggests that humans are born to learn from one another, but simply “copying and pasting” doesn’t connote good understanding. Instead, making things our own confirms the saying that the most intelligent individuals are those who can express complex ideas or phenomena simply and effectively. For if something can’t be explained simply, it’s not truly understood.
This makes Nigerian English contributions to the world a natural call or tendency to express complex ideas in simple, real, perfect, original, and resonant ways, whether consciously or unconsciously.
And, the natural call or tendency to find suitable words to communicate or express ourselves clearly can also serve as a barometer for identifying popular sentiments, values, or activities. Interestingly, certain words have emerged to describe phenomena unique to our setting, such as “oga” (godfatherism), “side-chick” (polygamy), “zoning” (tribalism), “choo-chop” (selfishness), and “419” (cheating). These words capture the essence of our societal nuances like no other, offering a glimpse into the complexities of our cultural landscape.
