COVID-19
ICH Exhibition 2
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NEWS
People on Vanuatu’s Malekula Island Speak More than 30 Indigenous Languages. Here’s Why We Must Record Them
: Indigenous languages preserve ways in which people engage with their environment. CCBY Royce Dodd, Author provided
Malekula, the second-largest island in the Vanuatu archipelago, has a linguistic connection to Aotearoa. All of its many languages are distantly related to te reo Māori, and the island is the site of a long-term project to document them.
Vanuatu has been described as the world’s “densest linguistic landscape,” with as many as 145 languages spoken by a population of fewer than 300,000 people.
Malekula itself is home to about 25,000 people, who among them speak more than thirty indigenous languages. Some are spoken by just a few hundred people.
Indigenous languages around the world are declining at a rapid rate, dying out with the demise of their last speakers. The UN Permanent Forum on Indigenous Issues estimates one indigenous language dies every two weeks. As each language disappears, its unique cultural expression and world views are lost as well. Our project in Malekula hopes to counter this trend.
Malekula Languages
The work in Malekula began in the 1990s when the late Terry Crowley hosted a Neve’ei-speaking university student from a small village. The encounter inspired his interest in the island’s many Indigenous languages.
The Malekula project works with communities to facilitate literacy initiatives, often in the form of unpublished children’s books and thematic dictionaries. The research highlights the value of Indigenous languages as an expression of local cultural identity. The Malekula project is a response to the urgent need to record the island’s indigenous languages in the face of significant changes to almost every aspect of traditional life. These changes have brought indigenous languages into contact and competition with colonial English and French and the home-grown Bislama, a dialect of Melanesian pidgin. From education to religion, administration, and domestic life, Bislama is now often the language of choice.
Why is that a problem? The value of indigenous languages lies in the fact that they articulate the way in which people have engaged with and understood their natural environment.
Malekula has a 3,000-year history of human settlement. Each language spoken on the island encodes unique ways in which its speakers have sustained life. Indigenous languages preserve ways in which people engage with their environment.
Another fundamental aspect of indigenous languages is their direct link to cultural identity. In a place where distinctive local identities are the norm, the increasing use of Bislama reduces the linguistic diversity that has been sustained for millennia.
In recent times, the way of life for the people of Malekula has shifted from intensely local communities to broader formal education. Imported religions have similarly influenced local belief systems.
The same centralized governance that facilitates infrastructure development and access to medical care also affects the autonomy of small communities to govern their affairs, including the languages in which children are taught.
Traditionally, linguistic field research has produced valuable research for a highly specialist linguistic audience. Most scholars had no expectation of returning their research to the community of speakers. We initially followed this tradition in writing about the Neverver language of Malekula but grew increasingly dissatisfied with the expectations of the discipline. Looking to modern decolonizing research methodologies and ethical guidelines in Aotearoa, we developed the “first audience principle.” This means indigenous language communities should be the first to hear about any field research findings.
In 2020, the COVID-19 pandemic and travel bans brought linguistic fieldwork to an abrupt halt. During this unwelcome hiatus from fieldwork with Malekula communities, it has been tempting to focus on more technical analysis for our fellow academics. But our obligation to communities remains, and we are developing new ways of working with our archived field data in preparation for the time when we can return to Malekula.
This article is based on the free flow of information, the creative commons from https://theconversation.com For the original source with additional links, please visit https://theconversation.com/people-on-vanuatus-malekula-island-speak-more-than-30-indigenous-languages-heres-why-we-must-record-them
03/12/2021
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NEWS
Tales of Heritage and Well-being. The Digital Appointment at the University of Catania from 11 to 13 February 2021
CHAIN Logo
The first meeting organized by the newborn CHAIN—Cultural Heritage Interdisciplinary Academic Network, founded by professors and PhD students in Sciences of Cultural Heritage and Production at the University of Catania, will consist of three days of meetings and debates, in Italian and English, entirely online.
Culture and COVID-19: changes and impacts on human relations and socio-cultural mechanisms in times of Pandemic.
The conference is free of charge. To participate in the conference sessions, simply register on the website: https://www.chain-conference.com
CATANIA, 31 JANUARY 2021. During the three days of the Well-Being and Cultural Heritage conference, more than fifty scholars, professors, experts and practitioners from all over the world (Austria, China, Germany, Greece, Italy, United Kingdom, Russia, Spain and the United States) will animate an interdisciplinary dialogue to reflect on traditions, places and communities; to narrate the role and identity of tangible and intangible heritage in the digital age; to highlight the performative value of cultural institutions (e.g. archives, libraries, archaeological sites, etc.) and the expressive and cathartic power of arts and culture; to recognize, value and manage the different impacts (social, health, economic, etc.) of the cultural sector and its management systems for achieving conscious, inclusive and sustainable development goals (SDGs 2030).
The macro-themes of the conference (Memory, Perception and Research-Actions) will be introduced by: Christian Greco, director of the Egyptian Museum in Turin, with a focus on memory and material culture (11 February); historian and media theorist Peppino Ortoleva who will speak on the individual, environmental and media appropriation of cultural heritage (12 February); and Pier Luigi Sacco, professor of cultural economics at IULM University, who will contribute to reflect on the foundations of culture as a sociobiological element of welfare (13 February).
The conference theme has been picked out months before the outbreak of the COVID-19 pandemic, which has allowed a rediscovery and affirmation of heritage and culture as virtuous and fundamental elements for maintaining strong human relations in times of social distancing. Evidence shows, for example, that cultural participation has contributed to the psychological well-being of communities, reducing isolation.
The CHAIN network—supported by a board of professors Maria Rosa De Luca, Pietro Militello, Anna Mignosa, Stefania Rimini and Romilda Rizzo—envisages the exchange of ideas and projects between universities, research centers, businesses, associations, bodies and professionals in the cultural sector. Meetings, conferences and workshops will be organized over the next few years. “We are currently working on the final preparations for the first ambitious step of this project,” have declared the young members of the CHAIN Team—Thea Messina, Stefano Russo, Giuseppe Sanfratello and Giovanna Santaera—“and we hope that the growing collaboration and involvement of operators and experts from all over the world will give continuity over time to the initiative, which, like heritage, inherits perspectives from the past and assigns us the task to work on the heritage to be passed on to the future generations.”
Additional information is available at https://www.chain-conference.com/
03/12/2021