Reading and writing are two different things. Presumably anyone who can speak a language is also able to read it, even if they couldnât easily compose in that language without practice. I can read much of what is written in Scots but I would find it difficult to compose my own, and itâs not my everyday way of speaking. So providing written material in creole and marginal languages provides a choice for those for whom it is their everyday language of speech that they can read it too, if they wish. If they prefer not to, thatâs their choice, but being given the choice is surely a good thing. Why should only large and dominant languages used in everyday discourse be available in written form? If a person in London, Berlin, or Paris can read material in the same language that they speak everyday then why shouldnât a person in Jamaica, Saint Lucia, Switzerland, LĂźbeck, Corsica or elsewhere have that same choice. If Haitian Creole is used in written form then presumably Jamaican Creole can become more widely used in written form over time, and perhaps Watchtower will play a part in that.
Various studies have acknowledged the role of JWs in supporting languages with few speakers to revive and expand material available in various forms.
Barchas-Lichtenstein, J. (2014). Jehovah's Witnesses, endangered languages, and the globalized textual community. Language & Communication, 38, 44-53
Barchas-Lichtenstein, J. (2013). " When the dead are resurrected, how are we going to speak to them?": Jehovah's Witnesses and the Use of Indigenous Languages in the Globalizing Textual Community. University of California, Los Angeles
Davis, J. L. (2014). Intersections of religion and language revitalization. In The Changing World Religion Map: Sacred Places, Identities, Practices and Politics (pp. 1091-1101). Dordrecht: Springer Netherlands
Hansen, M. P. (2010). Nahuatl among Jehovah's Witnesses of Hueyapan, Morelos: A case of Spontaneous revitalization
Simard-ĂMond, A. (2023). Understanding conversion to Jehovism among Indigenous peoples: The case of the Kitigan Zibi Anishinabeg. Social Compass, 70(2), 283-303