**1. Introduction**

"To speak of linguistic heritage is first of all to dissociate language (its grammaticality) from language and to situate oneself within the explanatory framework of a sociology that constitutes the latter as a place of observation (or content) among others of the links and responsibilities between legators and heirs" ([1], p. 205). Language is the capacity that allows each individual to communicate with others. It depends on the natural faculties of human beings. Language belongs to a community; it is "a social product of the faculty of language and a set of necessary conventions, adapted by the social body to allow the exercise of this faculty of language and a set of necessary conventions" ([2], p. 25). Language and intangible heritage are therefore two closely related concepts. Language allows the dissemination of information and knowledge. It is through language that cultural heritage is transmitted. It consists of traditions or living expressions inherited from ancestors and passed on to descendants. These are immeasurable riches that a community can have. They contribute to the socio-economic development of peoples. States are therefore called upon to conserve them more. But how can they do this? Should

they simply collect them, safeguard them, and teach them in schools with pre-established programs and methodologies? Or is it better to revise them? The curricula in most countries, especially in Africa, are superficial and folkloric. This is what Tourneux ([3], p. 32) notes: "there is already a module entitled 'Music, song and culture' in Cameroon's official basic education programs […] These official texts are fairly vague and resolutely place 'the' national culture in the register of folklore and one of the objectives of its teaching is to provide exotic material so that pupils can animate the various official events […]". The methodologies used so far are fieldwork and some writing. Are these sufficient (good)? If not, how and who should be trained in the field for a good methodology of teaching the linguistic heritage that is the language? The aim of this chapter is to demonstrate that the transmission of national languages is a great contribution to the preservation of intangible cultural heritage. The hypothesis is that the transmission of national languages can only be effective if the method of collecting field data takes into account the whole chain of transmission, namely: the community, the interviewer (teacher and learner), and his or her actual presence in the field. This assumption includes the interdependence between the researcher and the field. The approach used is purely sociolinguistic. This approach is mainly based on the survey that is used to collect the data to be analyzed: words, interactions, speeches, written documents, field notes, logbooks, interviews, and observations ([4], p. 1).
