Sociolinguistic Survey Report for The
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SOCIOLINGUISTIC SURVEY REPORT FOR THE TYURAMA (TURKA) LANGUAGE WRITTEN BY: JOHN BERTHELETTE SIL International 2001 1 Contents 0 Introduction and Goals of the Survey 1 General Information 1.1 Language Classification 1.2 Language Location 1.3 Population 1.4 Accessibility and Transport 1.4.1 Roads: Quality and Availability 1.4.2 Public Transport Systems 1.4.3 Trails 1.5 Religious Adherence 1.5.1 Spiritual Life 1.5.2 Present Christian activity 1.5.3 Attitudes of the Church Leadership toward the Vernacular 1.6 Schools/Education 1.6.1 Schools in the Area 1.6.2 Attitude toward the Vernacular 1.7 Facilities and Economics 1.7.1 Supply Needs 1.7.2 Medical Needs 1.7.3 Commercial Ventures 1.7.4 Government Facilities in the Area 1.8 Traditional Culture 1.8.1 Social and Religious Practices 1.8.2 Attitude toward Culture 1.9 Linguistic Work in the Language Area 1.9.1 Work Accomplished in the Past 1.9.2 Present Work 2 Methodology 2.1 Sampling 2.2 Lexicostatistic Survey 2.3 Dialect Intelligibility Survey 2.4 Questionnaires 2.5 Bilingualism Testing In Jula 3 Comprehension and Lexicostatistical Data 3.1 Reported Dialect Groupings: Results of the Recorded Text Tests (RTT) 3.2 Percentages of Apparent Cognates 3.3 Areas for Further Study 2 4 Multilingual Issues 4.1 Language Use Description 4.1.1 Children's Language Use 4.1.2 Adults’ Language Use 4.1.3 Bilingualism with Other Vernacular Languages 4.2 Results of Bilingualism Testing 4.3 Language Attitudes 4.4 Summary of Multilingualism Issues 5 Recommendations 5.1 Relative to Language Development Project Potential 5.2 Allocation Site Appendix: Word lists for Cerma and the Tyurama Dialects Bibliography 1 References 2 Other Written Resources on the Tyurama Language 3 Contacts for Further Information 3 The Tyurama, or “Turka” Survey Report 0 Introduction and Goals of the Survey The survey of the Tyurai, or Turka, people group was initially carried out in January and February, 1993. At that time, the team carrying out the survey included Tasséré Sawadogo, John Berthelette, and Colin Suggett. In 1995, Assounan Ouattara and Soungalo Coulibaly tested for bilingual competence in Jula, and in 1996 Sawadogo and Béatrice Tiendrébéogo conducted further intelligibility testing in the western dialect village of Niofila. The Turka survey had three main goals: ♦ Gather basic demographic and sociolinguistic facts, particularly relating to community bilingualism in Jula. ♦ Explore the reported relationship between the Cerma language and Turka through intelligibility testing. ♦ Recommend possible sites for language development, if needed. 1 General Information 1.1 Language Classification The language Tyurama, commonly referred to as Turka, is the language of the Tyurai (sg. “tyurabye”) people. The language, to which the Summer Institute of Linguistics gives the Ethnologue code “TUZ”, falls under this classification: “Niger- Congo, Atlantic-Congo, Volta-Congo, North, Gur, Central, Southern, Kirma-Tyurama” (Grimes 1992:175). Their closest neighbor linguistically is the bordering Cerma language group, which is located to the east and south. 1.2 Language Location The Tyurai are located in southwest Burkina Faso; the sociolinguistic complexity of the southwest region is well-known. This complexity is due in part to the physical features of the region and in part to its history. The area is at a traditional crossroads of Muslim empires. Léon Soma, in a recently published thesis, talks of the influence in the region of three kingdoms: the Kong to the west (and south), the Gwinko to the east, and that of Kénédougou to the north (Soma 1994). The presence of this Muslim pressure (at times constituting literal threats) has probably led to the important position and subsequently high level of bilingualism in Jula in the community. A case can also be made that this external pressure has created in the indigenous communities a strong mistrust of which is manifested in isolated living. In the following report we shall consider these factors in greater detail. 4 The Tyurama region itself lies west of the city of Banfora, with villages in both Comoé and Léraba provinces. The Tyurama region extends east to west from Banfora to near Sindou and north to south from Moussodougou to Toumousséni. The area measures approximately 800 km2. As already noted, the Tyurai are located in the southwest corner of the country. This area offers the advantage agriculturally of receiving fairly plentiful rains. Their area is somewhat hilly and has pockets of forestry-type growth, one by-product being that such a terrain can impede travel between some villages. Figure 1.2.1 Map of the Tyurama Region1 1Adapted from CNRST/INSS, 1988. 5 1.3 Population The Tyurai number around 29,000, according to calculations based on the 1985 Burkina census (INSD 1989:62–72) and assuming a 2.68% population growth rate (Laclavère 1993:24). As many as 10,000–15,000 Tyurai may be living in Côte d’Ivoire. Colin Suggett, the SIL linguist assigned to the Tyurama, estimates that 10% of the population is urban-based (Suggett 1994:3). Table 1.3.1 is a list of currently known Tyurama villages, including the 1985 population figures. Table 1.3.1 List of Tyurama Villages Province Department Village Estimated Population Percentage of non-Tyurai Comoé Banfora Bodadiougou 962 Comoé Banfora Toumousséni 2424 Comoé Bérégadougou Bérégadougou 33% Tyurai 1213 Comoé Bérégadougou Fabédougou 538 Comoé Bérégadougou Malon 140 Comoé Moussodougou Diamon 472 Comoé Moussodougou Kolokolo 842 Comoé Moussodougou Mondon 1328 Comoé Moussodougou Moussodougou 90% Tyurai 5252 Comoé Wolonkoto Malon 845 Comoé Wolonkoto Wolonkoto 1621 Léraba Douna Douna 60% Tyurai 2872 Léraba Douna Niofila 1657 Léraba Sindou Tourny 60% Tyurai 950 Total (1985 figures): 21,115 Total (with 2.68% annual increase): 29,002 1.4 Accessibility and Transport 1.4.1 Roads: Quality and Availability National Route 7, a paved highway, skirts close to Bérégadougou. Due to that fact and the presence of the nation's sugar factory in Bérégadougou, this village has become both very accessible and a veritable melting-pot. Route 28, annually graded, bisects the Tyurama region east to west, allowing for convenient access to Toumousséni and Douna. Finally, less well-maintained roads, such as to Fabédougou and Moussodougou, barely allow for 4-wheel traffic. All of the above-mentioned roads also provide for the constant two-wheel traffic of bicycles and motorcycles. 6 1.4.2 Public Transport Systems Bush taxis are plentiful along the major roads, N 7 and R 28. Buses also pass between Banfora and Douna and Banfora and Bérégadougou, though less frequently. Bush taxis to the other Tyurama sites are generally infrequent. 1.4.3 Trails Trails between the various Tyurama sites are quite common. Most of the villages are accessible to other Tyurama villages if not by road then at least by trail. 1.5 Religious Adherence 1.5.1 Spiritual Life Most Tyurai profess to be Muslim. The inhabitants of certain villages, such as Toumousséni, have converted to Islam within the last 20 years. Yet in spite of this Muslim appearance, the Tyurai undoubtedly still cling to certain practices of the traditional religion. Roman Catholicism has not taken strong root in the region. Suggett gives the following estimates: 70% Muslim, 28% animist, and 2% Christian (Suggett 1994:2). 1.5.2 Present Christian activity To this point, the Tyurai have not shown a great interest in the Gospel. Suggett notes a total of 7 churches. He also estimates that while 2% of the population is nominally Christian, less than .5% have truly accepted the Christian Gospel message (Suggett 1994:2). According to Abbé André Barro of Banfora, Mass is conducted regularly only at Toumousséni. 1.5.3 Attitudes of the Church Leadership toward the Vernacular The Christian and Missionary Alliance church of Moussodougou is the largest in the Tyurama region. Even though members of other ethnic groups attend, the Tyurai are most numerous. Two years ago, Jula sermons were translated into the vernacular, the pastor at that time showing interest in Tyurama. As a whole, the leadership of the CMA denomination places a great emphasis on Jula. There seems to be a tendancy to not use the local language during church activities. For example, the pastors trained at the CMA Bible schools are encouraged to use Jula as the church language. As a result, they seem to be ambivalent about using the local language. To be sure, Jula use has the practical benefit of allowing communication between ethnic groups. Nevertheless, certain Christian workers in the region, such as Loren and Donna Entz of the Africa Inter-Mennonite Mission, are convinced that the Gospel must be presented in Jula if the Tyurai are to accept it. 7 1.6 Schools/Education 1.6.1 Schools in the Area The Tyurai have quite a few primary schools within their region. The opening of most schools dates from the early and mid 1980s to the present. Table 1.6.1.1 lists the relevant information: Table 1.6.1.1 Primary Schools in the Tyurama Area Department Village Date Grade Total Girls Boys Opened Levels Students Banfora Bodadiougou 1982 3 62 20 42 Banfora Kiribina 1990 3 112 51 61 Banfora Toumousséni 1983 3 117 13 104 Bérégadougou Bérégadougou 1981 6 381 148 233 Bérégadougou Bérégadougou 1988 6 506 235 271 Bérégadougou Fabédougou 1985 3 88 27 61 Douna Douna 1958 6 500 189 311 Douna Douna 1984 3 78 23 55 Douna Niofila 1989 3 109 26 83 Moussodougou Kolokolo 1985 3 115 31 84 Moussodougou Mondan 1985 3 143 46 97 Moussodougou Moussodougou 1957 6 265 86 179 Sindou Tourny 1986 1 27 1 26 Wolokonto Nabon 1989 2 58 20 38 Wolokonto Wolokonto 1961 3 150 34 116 Concerning the rate of scolarity, it is difficult to arrive at a precise figure.