ichLinks

Jeju Minyo (Folk Song of Jeju)
National Intangible Cultural Heritage, Republic of Korea Jejudo Island is called Samdado (Island of Three Abundances: Stones, Wind, and Women). Folk songs of Jeju are chiefly divided into those associated with farming, fishing, rites, those sung by women or children, and vulgarized miscellaneous ones. A feature of folk songs of Jeju is the large number that are associated with work and women. They also include many local dialects. They feel more doleful than those of Gyeonggi-do, and many of them are laments about broken hearts.

#jeju island #song #women #local #dialect #lament

South Korea

Jeju Minyo (Folk Song of Jeju)
National Intangible Cultural Heritage, Republic of Korea Jejudo Island is called Samdado (Island of Three Abundances: Stones, Wind, and Women). Folk songs of Jeju are chiefly divided into those associated with farming, fishing, rites, those sung by women or children, and vulgarized miscellaneous ones. A feature of folk songs of Jeju is the large number that are associated with work and women. They also include many local dialects. They feel more doleful than those of Gyeonggi-do, and many of them are laments about broken hearts.

#jeju island #song #women #local #dialect #lament

South Korea

Nyenkha Kha (The dialect of some communities under Trangsa district)
The famous King Drimed Kuenden (previous life of the historical Buddha in the Vassantara Jakata) on exile, known for his altruistic, and compassionate acts that even gave away his own family members, visited Black Mountain (Jowo Durzhing). On the way he gave away his horse to an old man, and hence the name Taktse came into existence. Bhutan is a multilingual country where approximately 19 local dialects are commonly spoken. Mangduep kha is one of the local dialects commonly spoken in Trongsa and some parts of Wangduephodrang. The term Mangdue was derived from the place being able to grow any kind of crops and cereals. The local dialect Magdue kha is still used for communication in 3 gewogs (Nubi, Tangsibji and Drakten) under Trongsa Dzongkhag.

#dialect #local #region #language #communication

Bhutan

Ví and Giặm Folk Songs of Nghệ Tĩnh
Ví and Giặm songs are sung by a wide range of communities in Nghệ An and Hà Tĩnh Provinces of north-central Viet Nam. Specific songs are sung without instrumental accompaniment while people cultivate rice in the fields, row boats, make conical hats or lull children to sleep. Ví and Giặm lyrics use the specific dialect and linguistic idioms of the Nghệ Tĩnh region and practitioners sing with the particular singing voice of Nghệ Tĩnh people. Many of the songs focus on key values and virtues including respect for parents, loyalty, care and devotion, the importance of honesty and a good heart in the maintenance of village customs and traditions. Singing provides people with a chance to ease hardship while working, to relieve sorrow in their lives, to express feelings of sentiment between men and women, and to exchange feelings of love between unmarried boys and girls.

#unaccompanied #villages #communities #music #folk song #regions #specific dialect #linguistic #idioms #lyrics

Viet Nam 2014

Ví and Giặm Folk Songs of Nghệ Tĩnh
The artists at Center for Safeguarding and Promotion of Folk Songs of Nghệ Region collected and learned how to sing Ví and Giặm Folk Songs with master practitioner Võ Thị Vân’s family members in hamlet 4, Ngọc Sơn commune, Thanh Chương district, Nghệ An province, 2013. Photo by Nguyễn Ngọc Quyết; © 2013 Viet Nam Institute of Culture and Arts Studies.

#folk song #unaccompanied #villages #communities #linguistic #music #folk songs #regions #specific dialect #linguistic idioms #lyrics

Viet Nam

Ví and Giặm Folk Songs of Nghệ Tĩnh
Ví singing by the conical hat making guild in Phù Việt village, Thạch Việt commune, Thạch Hà district, Hà Tĩnh province, 2013. Photo by Bùi Quang Thanh; © 2013 Viet Nam Institute of Culture and Arts Studies.

#folk song #unaccompanied #villages #communities #linguistic #music #folk songs #regions #specific dialect #linguistic idioms #lyrics

Viet Nam

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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