In Defence Of Pidgin-English

History of its Adoption by the N. Guinea Catholic Mission

SOME people blame the Roman Catholic missionaries for not having introduced a native language as a common language for missionary purposes in New Guinea. Badly informed men compare New Guinea with Africa, where the Suaheli is spoken widely.

It must be emphasised, however, that Suaheli was developed by the natives themselves in their intertribal trade and traffic, and without any European influence. Early Territorians suggested the use of the TO (Gunantuna) language of New Britain as a common language—even the German Administration was inclined to take decisive steps in this direction. because this language was spoken by over 30,000 people, the greatest tribe then known. But nothing came of the idea.

The Lutheran Mission, of Finschhafen introduced the Jabim language for the islands and the adjoining coastal strip; in the inland around Sattelberg, the Kate language, further inland the Amele language. and in the mountain district of Wahgi valley other native languages, but generally the Lutherans seem to have made use of Pidgin-English, too.

That the Catholic Mission of Central and East New Guinea never introduced a common native tongue after the Lutheran plan can be understood when one knows the history of both missions.

The Lutheran Mission started at Finschhafen and Madang, and extended from

there further inland. The Catholic Mis sion went leapfrogging from Aitape (Tum leo Island) to Alexishafen, a distance of 200 miles, contacting en route only small tribes of two to three hundred. Alexis hafen itself was an uninhabited jungle.

QEVERAL times in the past Malay has O been suggested as a lingua franca, Doubtless it would have had great advantages for missionary and trading activities. It is spoken all over the Dutch East Indies. The German Administration considered this proposal, too, but it was unanimously turned down, The main objection was that it was an unknown, strange language to the natives.

Although the Malays traded in the early days with the natives of Northern New Guinea, as can be proved by brass-cannon found at different places, the natives never showed any great interest in the Malay language.

It has often been asked why English was not introduced in the mission after the Australian occupation of New Guinea in 1914. The reason is that the Australian Government showed remarkably little in terest in the mission schools then—and very little more since, In defence of the mission policy, W. C.

Groves, an expert native educationalist attached to, the Mandated Territory’s Education Department, may be quoted. He said in his book “Native Education and

Culture Contact in New Guinea”: “When English is widespread in New Guinea vil lages, there will no longer be New Guinea villages. And a sorry thing that, indeed, would be.”

Straight English is taught in the Roman Catholic Central Teachers’ Colleges for an elite of clever students. It is necessary for the education of the native clergy

JYJOST of the ideas in this article come from an essay on Pidgin-English, written by Dr. G. Hoeltker, editor of the international anthropological journal, “Anthropos,” now pub lished in Switzerland. A “PIM” reader has translated Dr. Hoelt ker’s work—which he says is highly scientific, with more foot notes than text—and added a few comments of his own.

anyway. But for the rest, the plain fact of the matter is that the Roman Catholic Mission simply made use of the Pidgin- English known already to many of the natives.

Pidgin-English first reached the ears of the natives of New Guinea about 100 years ago. The natives were then mak ing their first contact with Europeans— mostly sandalwood-gatherers, pearl divers, trepang-fishers. whalers, “black birders,” of Anglo-Australian, Anglo- American, or Hispano-American descent.

On the mainland of New Guinea Pidgin was introduced mostly by plantation labourers, domestics, and police boys, who were recruited from New Britain and the Solomon Islands.

When the Catholic missionaries arrived there, Pidgin-English was already spoken, and was soon used by the mission staff when dealing with the labourers.

In the past 20 years the knowledge of Pidgin has spread with incredible speed all over the Territory. Before the war, there were about 40,000 indentured natives all making use of the language.

After having finished his term of labour, the native returned to his home village.

He was then a “finish-timer”—and thought himself superior to all his fellow villagers, because above all, he has the snobbish mentality of a parvenu.

With his boxful of European trade goods (even peroxide and perfumes) he brought a mouthful of Pidgin.

On every occasion he paraded the “talk whiteman.” Soon he stirred an ambition in the hearts of the village belles and children to learn this new language.

Remarkable is the adaptability of Pid gin to all phases of life. All feelings, the most intimate feelings, thoughts and moods can be emphatically expressed.

Even love letters or hymns can be written it it. . , , Stories are told; dances accompanied by Pidgin songs are created and introduced and soon the whole village (including the “Lapuns”) speak and sing Pidgin.

It does not take long, because in many places more than 50 per cent, of the male population are “finish-timers.”

IN one Catholic mission school in the early days there were 120 students, speaking 30 different tongues. Con ferences of experienced missionaries were called together, the problem was discussed and at last it was decided to take on the already existing Pidgin as a lingua franca.

A dictionary and grammar were com piled, and in a short time about 50 dif ferent publications came off the press at Alexishafen (bibles, hymnals, fairy stones, history, general knowledge, etc.) A monthly magazine “Friend Belong Me, was edited and produced.

Some uninformed people blame the

Catholic Mission for insufficient linguistic knowledge and lethargic disinterestedness; they believe that that is why the mission took on Pidgin-English—■because it was unable to master the difficulties of a native tongue.

It may be pointed out that all the missionaries mastered one or several native tongues. It is an essential re quisite to grasp Pidgin fully, because it has a Papuan-Melanesian grammar with a collection of words from all the lan guages of the world, the dominant one, of course, being English.

All the Catholic missionaries who name from Europe had to undergo a course of linguistics and phonetics with final examinations at the internationally re nowned “Anthropos” Institute near Vienna (later driven into exile in Switzer land by the Nazis). Therefore, I cannot agree with the “Pacific Islands Year Book’’ which states: “Philologists and people with a scientific training dis like Pidgin intensely.’’

Linguistic authorities such as the late Father F. J. Kirschbaum and Father J.

Shebesfa were responsible for the intro duction of Pidgin as a lingua franca for missionary purposes in New Guinea.

No doubt Pidgin will have a great future. The war has increased its in fluence and use. Papuans as well as New Guinea natives now speak, or are learn ing to speak it.

Lieutenant-Colonel W. L. G. Townsend broadcasts weekly from Port Moresby in Pidgin. Millions of leaflets written in Pid gin have been droped in occupied terri tory and have had great influence on the morale of the people. Japanese as well as Australian officers have had to undergo courses of instruction in it. Many books have appeared about it, the best written by Captain J. J. Murphy, formerly of the civil administration. It has been warmly recommended by ANGAU chief, Major-General Basil Morris.