When I created the exhibit Word Shout Song: Lorenzo Dow Turner Connecting Communities through Language, I was able to obtain through inter-library loan or by downloading files from the internet, a variety of dictionaries related to the more than 30 languages that Dr. Turner had identified as being part of the vocabulary of the Gullah in South Carolina and Georgia. I was trying to determine the relationships between words in African languages, Gullah, and the Portuguese, spoken in the Candomblé houses of worship in Brazil.
Eventually, I chose from hundreds of words a small list to display in what I called the “Wall of Words” of the exhibit and to be spoken in a video by native speakers. This video was shown continuously in the exhibit. It was a way of demonstrating how words from African languages had migrated into Gullah, colloquial English, and the Portuguese spoken in the Candomblé houses of worship in Brazil. The display of words and the video proved to be great hits with visitors to the exhibit both here in the United States and in Brazil where the exhibit is now traveling under its title in Portuguese: Gullah Bahia África.
In fact, I had done a similar exercise earlier. In 2007 I published a book in Brazil titled Os que voltaram: a história dos retornados afro-brasileiros na África Ocidental no século XIX [Those Who Returned: The History of the Afro-Brazilians returnees in West Africa in the 19th century.] At that time I had learned that the Portuguese language brought to Africa by these immigrants had influenced languages spoken in Benin, Nigeria, and Togo three of the countries where Afro-Brazilian returnee communities had been established.
Recently I began translating my book into English with the intention of eventually having it published in the United States. As part of this endeavor I created a table that trace these Portuguese loan words in three African languages: Fon (spoken in Benin), Ewe (spoken in Togo), and Yoruba (spoken in Nigeria.) This process included obtaining a few dictionaries to do research.
One of them was an 1894 dictionary published in France: Maurice Delafosse’s Manuel Dahoméen. The book came through interlibrary loan, and right away I noticed the pencil annotations throughout its pages, in a handwriting that was very familiar to me. It was a dictionary that Dr. Turner had used for his research and then donated to Northwestern University where it had stayed until it reached my hands. What are the chances of this happening, I thought, this is amazing!
But then it got even better. As I looked through the pages, there was Turner’s familiar handwriting using the International Phonetic Alphabet ( IPA, an alphabetic system of phonetic notation devised by the International Phonetic Association as a standardized representation of the sounds of oral language) to write words and their meaning. But what is this? A Portuguese translation of a word here and of a sentence there? And then it dawned on me. Dr. Turner had used this dictionary as his research tool when he was in Bahia in 1940 and 1941 researching at the Candomblé houses of worship. At that time, many people of African descent in Bahia still spoke the African languages of their ancestors.
From the notations on the pages of the dictionary it seems that Dr. Turner took it with him and might have pronounced the words and their meaning to his informants. He most likely had an interpreter with him. One must remember that he was using a Fon/French. So I think what happened was this: Dr. Turner, who knew French, would pronounce the words in Fon, translate their meaning as stated in the dictionary into English for the interpreter who would then translate them into Portuguese. His informants, if they recognized the words, would speak them back establishing their pronunciation and usage in Brazil. Turner would then record then in the IPA on the pages of the dictionary for future reference. What a painstaking way to do research, but very much like Dr. Turner, I must say.
Where was this research done? It was possible that it was at the Terreiro do Bogum (Bogum Temple) located in the Engenho Velho, Federação, in Salvador, Bahia. The Terreiro do Bogum is a Candomblé place of worship which follows the tradition of the Voduns of Dahomey (today Benin) and uses the Fon language, (or Jeje language as it is called in Brazil) for its rituals. Dr. Turner did research there.
So, this is my latest immersion in the world of Dr. Turner’s research. As unexpected as it was, it was also exciting and increased my already high admiration for Dr. Turner skills and research methods.
The State Farm Youth Advisory Board is a unique charitable giving board. It is comprised of thirty students, ages 17-20, from across the United States and Canada. They are charged with helping State Farm design and implement a $5 million-a-year signature service-learning initiative to address issues important to State Farm and communities across the United States. The Anacostia Community Museum is grateful to State Farm and their Youth Advisory Board for making the Urban Waterways Citizen Scientist Program possible.
About the Citizen Scientist Program at the Anacostia Community Museum:
The Smithsonian Anacostia Community Museum (ACM) Citizen Scientist Project (CSP) is an out-of-school time, scientific-inquiry-based enrichment program that introduces at-risk students to STEM concepts and careers through learning about the environment and civic engagement. CSP participants contribute to local, statewide, and national efforts to protect the Anacostia Watershed, one of the nation’s most densely-populated waterways. Program activities include independent and group research, field work that emphasizes science-based inquiry, public presentations, and behind-the-scenes access to Smithsonian scientists and educators.
Important community partnerships allow CSP participants to access professional facilities, world-class research and activities, and supplies and equipment facilitating meaningful community work. CSP began through a partnership with the United Planning Organization (UPO)—a nonprofit that serves low-income residents in the nation’s capital. The UPO group of 40 African American students hails from Washington’s Ward 7 and 8 neighborhoods which are largely affected by the degradation of the Anacostia River. The original group began the program as rising high school juniors, and will graduate this spring. A new cohort of rising sixth graders will join the UPO program this summer and will begin CSP activities in September.
Through CSP, the museum is training four classroom science teachers in Prince George’s County, MD to help implement this unique youth leadership program with students in an out-of-school time capacity. This will impact an additional 40 to 60 students in grades 5 through 12, serving predominately-minority student populations. By engaging students in Prince Georges County and the District, CSP students will collect water quality data in two of the three jurisdictions of the Anacostia Watershed. Future plans to add classrooms in Montgomery County, MD will see the program “cover” the entire watershed with CSP activities.