Whose language is it anyway?

This week in her column, Syinat Sultanalieva takes a courageous look at the political vs the personal sides of language. A relevant question everywhere in the former USSR, not least in Ukraine.

BY SYINAT SULTANALIEVA

As a Kyrgyz woman born in the last years of the Soviet Union, I never thought twice about whether my usage of the Russian language was problematic or not - until recently when I reached out to my Ukrainian friend in Russian, and she responded to me in Ukrainian.

I have been thinking about the political aspects of language since then.

Last week I was invited to a podcast to talk about de-colonial feminism in Central Asia by a research group that does memory studies in Kyrgyzstan. There we sat in a warmly lit Bishkek studio in comfortable canary-yellow armchairs — two women of clearly Central Asian descent, with names that mean ‘honey’ and ‘worship’ in our native language, discussing whether the Soviet Union was a colonial empire, and how a more than 100-years history of Russian presence in the region has disrupted and affected the lives of peoples of Central Asia. I am making smart jokes and incisive observations, we laugh, we debate, we lament - all in Russian.

Although this language was not the main subject of our discussion, we comment in passing on it — noting how intangible colonial legacies can sometimes have a constructive element to them.

It is, of course, possible for all of us to drop the language of the colonizer, whether it’s English, French, Spanish, Russian, or Chinese — and speak our own languages, but the ease and comfort of using these when trying to communicate with people outside our cultures is just so tempting! And so then the question is whether to take offense towards the language because it happens to have been “originated” by the ‘big bad’ or to ignore that and make it our own?

Russian was the language of books that took me on journeys across galaxies, of Soviet-era films that fanned the fire of idealism in me, of finding community with other post-Soviet teenagers that, like me, had traveled to the United States as exchange students. We spent the year yell-singing Kino’s songs, making the olivier salad for a New Year’s celebration, and rooting for Evgeni Plushenko in the 2001 Winter Olympic Games in Salt Lake City.

It was the language of the early science fiction stories I wrote when I was twelve, of expressing my first heartbreak in broken poetry form, and of clumsily flirting, building alliances, or of standing up to bullies.

It is also the language of differentiation — a tool of categorizing people into social strata, both inside Russia and in the non-Russian republics during Soviet times. My own mother had been ridiculed for not speaking Russian well, considered ‘dark’ and uneducated, uncultured. To this day she gets offended when my Russian-schooled siblings sometimes laugh at the little mistakes she makes when attempting to speak it because it reminds her of how she was treated when she was younger.

Not to worry though — this is a very rare occurrence, because our mom is so strong-minded that she’s bent everyone to her will, forcing everyone to speak Kyrgyz if they wanted to be understood by her. Even our dad, who was a Russian speaker with a beautifully reverberating voice, had mastered the Kyrgyz language for our mother’s sake. My siblings too, although their attempts at translating their jokes and anecdotes from Russian into Kyrgyz for our mom sometimes backfire because they do not take into account the semantic nuances of the two languages. And despite her lack of Russian, she made a successful career in the 90s as a kommersantka — just like thousands of other women who picked up the baton when the system that was oppressing them fell — traveling by bus and train to Moscow, Minsk, Tallinn, and later by plane to Meshhed, ensuring we were never hungry or dependent on anyone.

Maybe that’s a good example of how language does not have to be a cornerstone of someone’s lived experience. Some people choose to speak the oppressor’s language, some people choose not to. As long as there’s a way of making each other understood, even by mixing words or even using gestures, it’s all good.

My Ukrainian friend was so kind and gracious when I apologized for using Russian when I reached out to her, and she sent me a beautiful voice message back in Russian. I could hear she struggled a little speaking it because, as she explained, she had not spoken it in a while. She said she didn’t mind using it to communicate with me, and that she was sorry she hadn’t learned some Kyrgyz by now because she has other Kyrgyz friends too. And I was sorry I hadn’t learned Ukrainian by now. But eventually it was Russian we exchanged these lamentations in, and the question remains open to me — whose language is it anyway?

Syinat Sultanalieva is a human rights activist and researcher from Kyrgyzstan, who writes science fiction on the side when she’s not busy dissecting power structures and dynamics in the region and the world.

With Syinat, we are adding a voice from the other end of what used to be the Russian and later Soviet empire. A voice less old and less grumpy, although refreshingly direct. We trust that you will enjoy her perspective.