Indigenous Languages and Literatures PDF

**MODULE 6** **INDIGENOUS LANGUAGE AND LITERATURES** The study of indigenous languages and literature is crucial for understanding and preserving the cultural heritage and identity of Indigenous Peoples (IPs). This module explores the significance of studying IP languages and literature, the threa...

**MODULE 6** **INDIGENOUS LANGUAGE AND LITERATURES** The study of indigenous languages and literature is crucial for understanding and preserving the cultural heritage and identity of Indigenous Peoples (IPs). This module explores the significance of studying IP languages and literature, the threats faced by these languages, and their role in maintaining cultural identity and knowledge. **OBJECTIVES OF THE MODULE** At the end of this module, students are expected to: 1. Recognize the need to understand and identify indigenous languages and literature. 2. Attain a well-founded definition of indigenous languages and literature; 3. Be familiar with the different types of IP languages and forms of indigenous literatures in the Philippines; 4. Understand the role of indigenous languages and literature in the preservation and conservation of the socio-cultural characteristics of indigenous people; 5. Be familiar with and appreciate the different indigenous languages and literature in the Philippines; **LEARNING CONTENT** 1. **WHY DO WE NEED TO STUDY INDIGENOUS LANGUAGES AND LITERATURE?** David Crystal (2000) provides the different reasons why we need to care for the IP languages and prevent their dying or extinction. These reasons are: - **Linguistic diversity enriches our human ecology:** Languages are not just tools for communication; they represent unique systems of expressing thoughts and ideas. Each language captures a distinct way of perceiving and understanding the world. Preserving linguistic diversity is akin to preserving biodiversity; it contributes to the richness and variety of human expression, much like different species contribute to the ecological balance of a region. - **Languages are expressions of identity:** Language is a fundamental aspect of cultural identity. The way people speak, the words they use, and the structures of their languages reflect their cultural heritage and community affiliations. The preservation of indigenous languages is crucial for maintaining the identity of specific communities, allowing them to pass down their traditions, values, and unique ways of life to future generations. - **Languages are repositories of history:** Languages serve as historical records, containing within them the stories, experiences, and knowledge of a people. By studying indigenous languages, one can access historical narratives, oral traditions, and cultural practices that might not be documented in other forms. Losing a language means losing a valuable source of information about a community\'s past, making the study and preservation of indigenous languages crucial for historical understanding. - **Languages contribute to the sum of human knowledge, and each language provides a matrix of wisdom of a particular group of people:** Every language encapsulates a unique perspective on the world, often including specialized knowledge about local environments, ecosystems, medicinal practices, and more. Studying indigenous languages allows for the accumulation of diverse knowledge systems. Each language acts as a repository of wisdom, offering insights into sustainable living, resource management, and other aspects of life that are often closely tied to the specific cultural and environmental context of a community. - **Languages are interesting subjects in their own right:** Beyond their practical utility, languages are fascinating entities with intricate structures, phonetics, and grammatical systems. Studying languages provides insights into the complexity of human cognition and communication. Each language is a unique puzzle, and understanding it enhances our comprehension of the human mind and its capacity for linguistic expression. In contemporary times, there is a growing advocacy for an increase in awareness and concern to help IP groups in some nations to conserve their languages. ***IP languages' abandonment or the extinction of IP languages has been an evident adverse outcome of the process of language convergence, or they die naturally (Headland, 2003; Crystal, 2000).*** This is primarily influenced by the utilization of national or official languages in educational institutions; thus, IP children do not learn to speak or use their own language. Second, the need to communicate to non-IP results in frequent borrowing from dominant languages in the region. These situations are also evident in the Philippines and necessitate the need to help in the efforts of IP groups, government agencies and NGOs to conserve and preserve the dying and threatened IP languages. 2. **ROLE OF INDIGENOUS LANGUAGE** - **Definition of Indigenous Peoples' Language:** An Indigenous Peoples\' language is the unique language spoken by a group of people affiliated with a particular indigenous group or originating from that group. - **Expanded Definition by Martinez Cobo (1986):** Martinez Cobo\'s study in 1986 expands the definition, stating that an IP language is one identified with and unique to a specific indigenous community. It may be used as the only language, as the mother tongue, or as the habitual means of communication at home. It can also be the main, preferred, habitual, general, or considered normal language. - **Threats to IP Languages:** - **National Language:** Defined as the official language adopted by a state or nation, typically learned by IP children in school. - **Dominant Regional Language:** Refers to the language spoken by dominant ethno-linguistic groups in a specific geographical area. Adopted by the IP community for communication and trade with non-IP groups. - **Role of IP Languages Today:** IP languages often serve as a medium for communication within the home and community due to the necessity of learning and adopting regional and national languages. - **UN General Assembly Perspective** - **UN General Assembly:** IP languages should not be regarded as second-rate or indifferent. They are a significant part of indigenous people\'s ways of life, culture, and identity. - **Significance:** Each language embodies the ideas, beliefs, values, abstractions, history, psychology, mindset, understanding of the world, spirituality, and vision of the community. It is the most essential symbol of their uniqueness and interconnectedness. 3. **PHILIPPINE INDIGENOUS LANGUAGES** a. **[Linguistic Diversity in the Philippines]** The Philippines is one of the richest sources of linguistic diversity in the world. It attributes this richness to specific factors: 1. **Archipelagic Character**: The archipelagic nature of the Philippines is identified as a significant contributor to linguistic diversity.Nelson Castro (2002) suggests that the country\'s archipelago, composed of numerous islands, plays a role in fostering linguistic variety. 2. **Natural Processes of Linguistic Diversity:** Curtis McFarland (2004) argues that linguistic diversity in the Philippines results from natural processes, including: - **Language Change:** Languages naturally evolve and change over time, contributing to diversity. - **Divergence Between Linguistic Communities:** Lack of communication between different linguistic communities leads to linguistic divergence, where distinct languages emerge. - **Converse Convergence:** Conversely, high rates of communication between communities can lead to linguistic convergence, where languages share common elements.  b. **[Status of Philippine IP languages]** The number of individual languages listed for the Philippines is 187. Of these, 183 are living and 4 are extinct. Of the living languages, 175 are indigenous and 8 are non-indigenous. Furthermore, 41 are institutional (green), 73 are developing (blue), 45 are vigorous (purple), 13 are in trouble (yellow), and 11 are dying (red), and 4 are extinct (black) (see Figure 3) - Among the IP languages in the Philippines, only two are widely used for communication: The **Maguindanaon and the Tausug**. - Department of Education Order number 74 series of 2009, also known as "**Institutionalizing Mother Tongue-Based Multilingual Education (MLE),"** acknowledges the advantage of the use of the learner's mother tongue in improving learning outcomes and the promotion of education for all. - **Only 27 of the 175** indigenous languages in the Philippines are currently employed as mother languages. These include Balangao, Chavacano, Ibanag, Ibatan, Ifugao-Mayoyao, Ifugao-Tuwali, Inabaknon, Inakeanon, Isnag, Ivatan, Kagayanen, Kalinga-Butbut, Kalinga-Limos, Kalinga-Lubuagan, Kallahan-Keley-I, Kinaray-a, Maguindanaoan, Manobo-Obo, Maranao, Paranan, Sambal, Sama-Central, Surigaonon, Tagabawa, Tagakaulo, Tausug, Tboli and Yakan. - There are **13 IP languages in the Philippines that are considered to be in trouble**. These include Agta-Dupaninan, Atta-Faire, Ayta-Magbukun, Bolinao, Isinai, Itneg-Inlaod, Manobo-Kinamiging, Subanen-Eastern, Agta-Mt. Iraya, Alta-Northern, Batak, Butuanon and Giangan. - There are **11 dying IP languages in the Philippines**. Dying or endangered languages are evident when the children in the community are not speaking the language of their parents and there are only a few people left in the IP community (Cahil, 1999). These include Agta-Alabat Island, Agta-Isarog, Arta, Ata, Ayta-Sorsogon, Ratagnon and Tagbanwa-Central. The Eskayan language is dormant and is dying, while Agta-Dicamay, Agta-Villa Viciosa, Ayta-Tayabas and Katabaga are already classified as extinct. - In the Philippines, the IP language is always in constant threat of debasement and reduction to a second-class language of either the dominant regional language or the national language. In the case of the Aetas in Pampanga, the regional language that they need to adapt and learn is Kapampangan. This language enables them to establish communication and trade with the "tiga-patag" or lowlanders. In the case of the Manobos in Mindanao, Cebuano is a language that also encroaches on their symbolic communication and interaction, and which influences the status and utility of their native language. - Filipino as a national language is taught in school---this also subjects their native language to debasement, and reduction to minority status. In the Philippines there are two official languages in education and commerce: **Filipino and English.** c. **[Surviving Ancient Syllabic Script among IP languages]** - Among the different IP languages in the Philippines, the Buhid-Mangyan, Hanunuo-Mangyan and the Tagbanwa of Palawan have maintained the ancient pre-Hispanic syllabic script. - The Buhid and Hanunuo Mangyans have been able to preserve their indigenous way of writing due to natural borders provided by the mountains against the influence of modern living. The traditional poem "ambahan" is engraved on bamboo plants, boards and containers with the use of a knife. - According to Emerenciana Lorenza Catapang (2014), the scripts may have originated from the Brahmi script of India and could also be related to the Kawi script of Indonesia.  - All consonant letters in the alphabet contain the default vowel /a/, and to represent another vowel other than /a/, the "kulit" mark is used. A horizontal line or "kulit" above the letter denotes the vowel /i/ or /e/; on the other hand, if it is positioned below the letter, it denotes the vowel /o/ or /u/. One may notice the absence of separation between the vowels /i/ and /e/ and in the same manner the vowels /o/ and /u/. - The script is written from left to right and is read from bottom to top. To be able to read the text, you need to rotate the bamboo canister 90 degrees counterclockwise. - There are three IP groups associated with the Tagbanwa: the Aborlan Tagbanwa, Calamian Tagbanwa and the Central Tagbanwa. All of these IP communities and languages can be found and are spoken in Palawan in the Philippines. Despite the common groupings, all three languages are not mutually intelligible. However, all three groups use the same ancient syllabic writing system known as Tagbanua script. - The Tagbanua syllabic script (Figure 6) is obviously closely related to baybayin, another ancient syllabic script known to be utilized by the Tagalogs before the Spanish colonization. The same is true for the Mangyan script: Its origins can be traced back to the Brahmi script in India through the Kawi script from Indonesia. - The features of Tagbanua script are the same as the Mangyan script: All consonants carry the vowel /a/. An accent mark on top of the letter denotes the vowel /i/ or /e/, and at the bottom the vowels /o/ or /u/. Notice again the lack of separation between the vowels /i/ and /e/ and the vowels /o/ and /u/. The script is traditionally written on bamboo cylinders from bottom to top, and left to right. It is also read in the same manner.  4. **WHY DO WE NEED TO STUDY IP LITERATURE?** - The epics, stories, folk tales, and legends give us a glimpse of the worldview of the IP group (Cole, 1915; Tiu, 2001). Cole (1915) argues that these literatures provide the IP's explanation of the origin of a significant source of food and livelihood like hills, mountains, lakes and rivers. - Similarly, the characteristics and origins of certain plants and animals are also elaborated on in these narratives. They convey their beliefs in supernatural beings and their spirituality. - Some stories capture significant events in their community, their form of governance, the adventures of their heroes and the legacy of their group. - Thus, through IP literature we gain the knowledge of their past, their mental life and their customs, beliefs and traditions (Cole, 1915). These are a fundamental aspect of their identity and must be ensured to be inherited by their future generations to preserve and conserve their uniqueness as groups of people. 5. **ROLE OF INDIGENOUS LITERATURE** a. **Entertainment and Cultural Expression:** IP literature serves as a form of entertainment during both ordinary days and special occasions, contributing to the cultural expression and enjoyment of the community. b. **Preservation of Group History:** Asain (2006) notes that IP literature functions as a non-material artifact, containing the group\'s history. It becomes a repository of collective memories and narratives that are passed down through generations. c. **Instructional Tool and Identity Definition:** Stories and legends within IP literature serve as instructional tools, conveying cultural and ethnic identity to future generations. They play a crucial role in defining the group\'s unique identity and transmitting cultural knowledge. d. **Justification of Rituals and Institutions:** IP literature is instrumental in justifying rituals and institutions within the community. It provides a narrative framework that guides members to follow prescribed norms, contributing to the cohesion and order within the group. e. **Narration of Contemporary Struggles:** In contemporary times, IP literature becomes a medium for narrating the struggles of IP groups to assert their rights for self-preservation and self-determination. It reflects the ongoing challenges faced by these communities. f. **Cultural Transmission:** IP literature serves as a vehicle for cultural transmission, passing down customs, beliefs, and practices to future generations. It ensures the continuity of cultural heritage and knowledge. g. **Preservation and Conservation of Identity: T**he primary role of IP literature is highlighted as the preservation and conservation of the identity of Indigenous Peoples as a distinct and unique group. It is a vital means of safeguarding their cultural heritage in the face of external influences. 6. **INDIGENOUS LITERATURE IN THE PHILIPPINES** a. **Conventional Literary Forms:** IP literatures in the Philippines encompass various conventional literary forms, including epics, stories, riddles (\"bugtong\"), folk tales, mythology, legends, and oration. Elaborate prayers and ritual chants are also considered forms of IP literature. b. **Oral Transmission and Retelling:** Existing studies suggest that IP literatures are primarily conveyed through oral means, involving telling, memorizing, and retelling (Bañez, 2002; Tiu, 2001; Cole, 1915). In some groups, specific individuals, such as storytellers, are tasked with passing on these narratives. In the Tumanduk group of Panay Island, for instance, the \"binukot\" plays a privileged role in learning and chanting the community\'s epic. c. **Role of Storytellers and Inheritance:** The responsibility of storytelling is sometimes inherited within families, adding prestige and exemptions from labor, as seen in the case of the \"binukot.\"In certain IP groups, elders, priests (\"mumbaki\"), or designated individuals are recognized as storytellers. d. **Community Participation and Variation:** In some IP communities, storytelling is not limited to specific individuals or families. For instance, among the Hanunuo-Mangyan in Mindoro, the \"ambahan\" can be learned and sung by all community members.While most community members can retell stories, variations exist, with differences in pitch and words from one person to another. e. **Adaptation and Evolution:** IP literature is noted for its dynamic nature, constantly evolving and adapting to changes in the community\'s way of life, beliefs, and experiences.Storytellers may unconsciously incorporate current experiences, contemporary beliefs, and interactions with outsiders into their narratives.