It will be shown that Fa d’Ambô and the three creole languages spoken on the islands of São Tomé and Príncipe (Santome, Angolar and Principense) descend from a single contact language that arose on the island of São Tomé and branched in the sixteenth century. This article addresses the historical and sociolinguistic evolution of Fa d’Ambô, a Portuguese-related creole language spoken originally on the small island of Annobón in Equatorial Guinea. In: Robin Poynor Susan Cooksey & Hein Vanhee (eds.), Kongo across the Waters. Africanisms in American English: Critical Notes on Sources and Methodology’. Habana: Imprenta la luz.), I reconstruct the historical context of that language contact and discuss the type of intercolonial borrowings that circulated on both sides of the Atlantic during the nineteenth century – a “linguistic boomerang” in Maniacky, Jacky. Collection Development Department, Widener Library, HCL. Primeras víctimas propiciatorias de la insurrección de Cuba en la Habana. La más exacta narración de las penalidades y los martirios de los 250 deportados políticos a Fernando Po. Los deportados a Fernando Póo en 1869: memoria escrita por Juan B. Harvard University (accessed on 18 March 2012).
New York: Imprenta de la revolución Bravo Sentíes, Miguel. Los confinados a Fernando Po e impresiones de un viage a Guinea. Based on royal decrees, archival material and the memoirs of Cuban exiles (Balmaseda, Francisco Javier. This historical episode might have triggered Cubans’ and Afro-Cubans’ lexical transfers to the Spanish spoken in Fernando Po as a result of the two-way connection of the transatlantic slave trade. Four years later, a few hundred political activists were deported from Cuba to Fernando Po because of their potential influence in the Cuban revolution. When in 1861 nearly 200 emancipated black Cubans settled in the “Barrio Congo” of Fernando Po to work in public construction, a process of language contact initiated. The article concludes with glottopolitical reflections on the evolution of this idiom, the tension between a colonised and a colonising tongues, and the role of language in ethnic-cultural identity, all of which prove how linguistic homogeneity and linguistic difference can be considered the result of ideological expressions in the social and political processes of a given region.
The article has three parts: it opens with a general section that introduces the concept of Sephardic Jew and sets out the linguistic varieties of this ethnic group a second section contextualises the sociocultural and linguistic history of Sephardic Jews in Morocco after their expulsion from the Iberian Peninsula and up until 1860, the year of the Spanish military foray into North Morocco and a third and central section examines the causes of the decline of Haketia and the current situation. This contribution takes a diachronic look at the political, social, cultural and economic reasons behind the decline of Haketia, which has become one of the most symbolic icons in the collective memory of the Hispano-Moroccan Sephardic Jews in their new settlements. Surprisingly, these events have caused us to reflect anew on the Berber myths of the colonial period. In recent years, however, the Berber people have reacted to these myths we have witnessed the birth of a resistance movement, the uprising in Algeria (Kabylie) and the development of cultural pride and identity. These myths then became a key argument used by the post-colonial governments to deny the distinctiveness of the Kabyle people, and Berbers in general, hence justifying rejecting their demands for linguistic and cultural recognition. What’s more, from the outset, the French and Spanish colonial governments, by empowering Arabic as an imperial and dominant language to the detriment of the peripheral and low prestige Berber languages, greatly contributed to the widespread acceptance of a further myth, i. e., North Africa was “Arab and Muslim”. This became known as “the Kabyle (or Berber) myth” and was propagated both by North African nationalists and by the academic world in order to validate their accusations against the colonial powers of practicing a “divide and conquer” policy. The French colonial presence in North Africa gave rise to a view that was founded on attributing certain – supposedly distinctive – qualities to the Kabyle people (Algeria) and the Berber people in general (Algeria and Morocco).
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