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There is of course a big difference. The first is a myth in the service of power and of maintaining the status quo. But the latter option is more interesting. A language can be said to be the mother of other languages imbedded in it. We learn new languages through the one(s) we already have. To say that we have one language at birth does not really describe our language condition: in addition to many people, depending on geographies, having more than one identifiable language at birth or in childhood, rather, we could say with some certainty that we have at birth a complex possibility of acquiring languages (in the plural).

A new type of planetary totalitarianism, passing through language or profoundly anchored and induced through it, is slowly making its way and may be one of the options ahead if we are not vigilant. Violence precedes language in that it is already there in memories, narrations and received histories. Of Political Imagination, of the Other’s History Received history may mask potential alternative histories while at the same time consciousness is belated. Displacement, emigration, being stateless, which have now become a generalised human condition particularly palpable in (post)colonial history, that of partitions and wars, are generally recognised only post-factum.

Or is it not rather that the myth of the mother tongue, especially inasmuch as it coincides with the national and the state language, has a role in domination and hegemony? Is it—the (father’s) language—spoken by the mother and transmitted to the child? We also know of numerous contrary examples, where the mother’s and the father’s language are not the same and where, depending on the location, command will be transmitted by the language where the parent’s tongue—whichever—coincides with the politically dominant one.

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