Why Should the Indigenous Languages of Panama Be Preserved - Research Paper Example

Preservation of the Indigenous Languages of Panama al Affiliation: Preservation of the Indigenous Languages of Panama Introduction Panama is a South American state, which is widely diversified, in terms of indigenous populations; languages and dialects; cultures and tradition, as well as in terms of the environment and eco-systems present. The indigenous populations of Panama are indeed native to the state, with the 2000 census portraying about 285,231 indigenous individuals living in the state. This is roughly a 5% representation of the overall state population, hence symbolically being referred to as the minorities. Two major tribes – the Ngäbe-Bugle and the Guaymi, represent about a half of the indigenous populations of the state, and are thus an important facet of the existing agitation for state recognition and subsequent preservation of indigenous languages. A majority of these tribes do inhabit administrative regions – Comarca indigenas – that are present in areas with considerable Indian populations (Indigenous Groups of Panama, 2014). Concerning these administrative regions, three main comarcas exist, which are equated to a province. Two others, which are smaller, are subordinate to another of the state’s provinces, hence being considered as equating to a municipality. The sheer presence of these five regions of administration, supporting the minority populations, which make up Panama’s indigenous people, ought to be enough reason for government concern and consideration. This is in respect to not only considering, but also protecting and further enhancing the rights of these indigenous populations; of which one avenue would be the preservation of their languages and/ dialects. These indigenous languages include the Ngäbe-Bugle and Kuna languages (spoken by the majority), in addition to the Embera, Wounaan, Naso-Teribe, and Bri-bri languages (Major Languages of Panama, 2014). The Indigenous Peoples in Panama Comprising of seven indigenous nations living within the Republic of Panama, as the agency – IWGIA (2012) provides, these include the Bugle, Kuna, Ngabe, Wounaan, Bri-bri, Embera and the Naso Tjerdi. As a minority, they have and continued being fundamentally influenced by the Spanish Influence traceable to the reign of the Spanish Empire in Latin America. As a result, Spanish (Latino) is the most-widely spoken of languages, not only in the Panama Republic, but the larger Latin American region. With the advent of Spanish colonization and influence role, the Catholic Church’s reach attesting to this being the fact that majority of Latin Americans are Catholics. This religious influence, augmented by Spanish socio-cultural, political and economic impacts, resulted in unique social contexts that were unique to the Latin American region. Prior to the Spanish invasion and subsequent colonization, Panama was widely inhabited by native Indians such as the Chocóan, the Cueva and Chibchan amongst others. Their languages and affiliated dialects were poorly documented, thereby resulting in the scarcity of proliferation of the same, within the greater Panama society. Archaeological findings, in addition to early explorer testimonials describe the presence of diverse native groups, which exhibited varying cultural inclinations. When colonization started, a majority of these indigenous communities fled further into the jungle, which may explain why their cultural ways, traditions and languages are not widely acknowledged (Indigenous Groups of Panama, 2014). The indigenous populations once occupied vast territories, to be later on provided the aforementioned administrative regions; demarcated lands, legalized for their inhabitation. Uniquely, these regional arenas are a measure of the government’s commitment towards the recognition of these populations, as these areas enable the communities practice administrative and political duties on behalf of the larger Panama administration. Their unique socio-cultural ways of life necessitated these establishments, where they would be given greater room for the practice of their cultures and traditions of course as permitted by law. Amongst the aforementioned societies are those, which also live outside the comarcas, partly because of their continued agitation for the legalization of their territorial lands (IWGIA, 2012). Prior to the Spanish invasion and subsequent colonization, Panama was widely inhabited by native Indians such as the Chocóan, the Cueva and Chibchan amongst others. Their languages and affiliated dialects were poorly documented, thereby resulting in the scarcity of proliferation of the same, within the greater Panama society. Archaeological findings, in addition to early explorer testimonials describe the presence of diverse native groups, which exhibited varying cultural inclinations. When colonization started, a majority of these indigenous communities fled further into the jungle, which may explain why their cultural ways, traditions and languages are not widely acknowledged. Amongst other contributing factors, as scholars allude, to the subsequent decline experienced by these indigenous populations, were aspects such as infectious diseases, inter-tribal wars (mainly over resources) and environmental conditions (Theodore, 1944). During the 300 years when the nation was part of the greater Spanish empire, the identity of the populations present was based on their sense of – geographical destiny. The fortunes of the colony did fluctuate in tandem with the prevailing importance of isthmus. This in addition to the colonial experience did spawn a sense of Panamanian nationalism, which was boosted by the highly stratified and racially complex social structure present. Initially, the Spanish authorities were unable to exercise much control over the larger Panama territory, with large sections being able to resist outright conquest until later in the colonial era. This hence is the reason why the indigenous populations were referred to as the war Indians; especially as a result of their resistance, as well as refusal of the missionary work. It is perhaps as a result of this resistance that these communities later became marginalized in various forms; which the current government is working on reversing. This has been through its various policy measures and laws, which recognize, accept and appreciate their culture, traditions and languages (Indigenous Groups of Panama, 2014). The Preservation of Indigenous Languages in Panama: Issues, Reasons and Accomplishments As the IPIR site (2010) provides, the authorities of the Republic of Panama have with time, come to legally accept and recognize the alphabets and languages/dialects of the Indigenous populations. This is a first, as the measure will inadvertently end the indigenous societies’ persecution; rooted in historical contexts, and of specific importance to the children who can now speak their mother tongues freely. This new law, effectively enforced from 26th Nov. 2010, was published in the Official Gazette. It “recognizes the cultural diversity and historical value, and heritage of Mankind” stating that the languages of the indigenous populations will be taught in the Panama education sector (IPIR, 2010). This law’s enactment was certainly a great ‘breakthrough’ for the Republic, especially because it recognizes and subsequently appreciates the minorities. This is in terms of their culture, traditions and language, as was favorably provided by one of the nation’s greatest poets - Arysteides Ikuaiklikiña Turpana of the Kuna. In principle, he was in agreement with all that was provided through the law, for many of the issues and things were important. Amongst the principle issues was that children would no longer be punished in school, for speaking their native languages with this persecution of the mother tongues being a form of prohibition of cultural advancement. Initially before the law, children were punished for such actions, portraying the-then prevalent limitations in terms of socio-cultural and language acceptance, within the larger society in Panama. As an additional consideration, Turpana was of the view that the law also provided a foundation for greater moral standing of the native Indian populace. In essence, this meant that their esteem would be boosted, viewed as being “equal to anyone, not only because of having a cultural, but also a psychological support present” (IPIR, 2010). To be noted was the fact that inter-cultural bilingual education, already implemented in various institutions, was an aspect of the law’s provision already in play. Most notably, this was true in the University of the Americas amongst other education centers. The presence of communities already having legalized homelands (the Comarcas), continue to struggle towards protecting their ancestral homes, as well as their uniquely diverse cultural heritage. Those communities still striving for the legalization of their areas have far more to gain, especially because of the aforementioned law. Well known for their excellently crafted items i.e. hand-made carvings of the ‘three-colored’ hard coco-bolo wood, to the beautiful craft works, where woven baskets are colored with natural vegetable dyes, are just some of the aspects regarding these communities that are important to their quest. This is aimed at enhancing their greater presence, acceptance and appreciation within the republic. When referring to the above, this entails their way of life (socio-cultural and traditional contexts), as well as economic and political representation. As wellsprings of vast knowledge and information, the indigenous populations have, and continue benefiting humanity. An example would be their influential ‘Shamans’ (medicine men), who possess extensive and in-depth knowledge of plant medicinal use (IWGIA, 2012). Their knowledge of not only the jungle, but specifically so, the thousands of plant varieties present within the Isthmus of Panama, make them one of the most revered and respected personalities within their nations/ communities. In addition, is the very significant fact that these populations are able to survive indefinitely within jungle surroundings specifically on animal and plant life present. This provides a basis of the nation’s tourism sector, as provided through the Adventure Tours Panama platform. Various groups, in collaboration with the government present, continue to strive towards creating a truly ‘win-win’ situation, where there is sustainable partnership. This is through locally sourced avenues of revenue collection and social enhancement; aptly prevalent in the robust tourism sector (Indigenous Groups of Panama, 2014). The Need for Indigenous Language Preservation: A Discussion The above is all aimed at not only providing sustainable livelihoods of these populations, but also motivating them in their greater aim of protecting their traditional way of life and ancestral lands. This, as Theodore (1944) alludes, would be ineffective, according to my consideration, if there was a vacuum left by not only the lack of indigenous language use, but also the acceptance, respect and observance of their important role in these societies. In the nation, the official and main language is Spanish, and is spoken by a majority of the country folk. It is loved and respected by all citizens, as it provides them with a separate and unique identity. However, apart from this mainstream Spanish affiliation, another popular language is English that is fluently spoken by an estimated 14% of the populace. Due to the fact that the indigenous Indian population was concentrated in the remote regions of the country, this enabled the preservation of their cultures and traditions. Most of them, later on adopted a bilingual characteristic, becoming fluent in both Spanish and the Choc’o language. This may be partly as a result of the extensive intermarriage, which was present especially with afro-populations from the state of the Colombia. Due to the nature of some of the indigenous languages not being wholly intelligible, may be a reason why the languages are not common in the greater region; especially as a result of the their secluded lifestyles. In order to reverse the aforementioned, various government initiatives were included in the greater aim of the indigenous population’s inclusion. The national and provincial governments initiated means through which the different indigenous populations would be catered for. An example would be the Indigenous Policy Section (of the Ministry of Government and Justice), which bore the core responsibility of coordinating various programs aimed at alleviating Indian issues. This served as the liaison between the national government and the tribes (Indigenous Groups of Panama, 2014). This entailed the utility of various special administrative arrangements, especially in regions where indigenous populations were/ are a majority. By 1972, the Panama Constitution resulted in the aforementioned establishments (Comarcas), as part of the greater aim at recognizing and accepting the indigenous population’s role within the society. Public education in the state commenced soon after independence; with initial efforts being guided by extremely paternalistic ideals. This is evident from comments made, during the - 1913 First Panamanian Educational Assembly. This is essential to the question at hand, especially regarding indigenous language use, preservation and acceptance within the greater society. As eluded in the meeting – the cultural heritage of any given child ought to be determined by way of the social placement he/ she should or will eventually occupy. It is thus due to such a reason that education ought to be different, in accordance to the social class in which the student is/ should be related to. The above elitist focus is according to many the reason why a majority of the indigenous languages were pushed out of mainstream teaching and learning. As Villarreal (2012) portrays, Indian education throughout its history in the nation, was mainly under the control; de facto, of the missionaries who came with the advent of colonization. The government’s initiatives, in regard to national education policies, made a late entry during the 1970s. Thus, various Indian schools were in existence prior to this shift, with thousands of individuals being in attendance. Nevertheless, illiteracy levels amongst the Indian populace, especially those over 10 years of age, continue being a major problem within the nation. Further still, this may explain why those children who usually conversed in their mother tongues, faced punishment; with the instructor’s pushing for the use of English and Spanish, as well as the national Panama language (Villarreal, 2012). While the literacy rates of the nation are commendable, with an approximate 90% of the populace being conversant with the aforementioned three main languages, it may also be a pointer as to why there is need for greater acceptance of the indigenous languages, in terms of utility and preservation. Thus, proponents of this greater inclusion of the indigenous populace, comment on the fact that while education is compulsory, there is need for consideration of the indigenous languages also. This is especially so, in the aim of better educating children from such communities, as well as enhancing the various communities overall literacy levels. It is essential that education serves as the core avenue of preserving the languages of the indigenous populations, as it will enable future generations comprehend, appreciate and therefore preserve the same. It is vital to understand that through such measures, the vast knowledge that is present within these languages is immense, and can only be understood through comprehension of the languages. This is possible by way of continued inclusion of these languages, not necessarily as the subjects of instruction, but as auxiliary languages, which would further aid in the inclusion of the communities to the rest of the Panamanian society (Ethnic Groups of Panama, 2005). It is true that Spanish and English are the preferred choice mediums of education and instruction within the larger Panama education sector; especially in the numerous good schools present. This has resulted in quite a substantial ratio of the population being bilingual in nature, able to speak both English and Spanish with equal ease. Adding to this is the fact that Panama has a literacy rate of approximately 88% of the total populace, adding to the many positives about the nation. Other languages also spoken, abate by a minority include Korean, Eastern Yiddish, Arabic, Japanese and Hebrew. Thus, the debate has been on why the above is true, while the indigenous languages of the minority communities become sidelined as is historically showcased. It is upon this basis that various organizations, agencies and government departments, have been on the path of enlightening the greater Panama society, on the importance of indigenous languages as part of the nation’s heritage. The aforementioned has been informed by the fact that while the aforementioned widely spoken languages are accepted nationally, they are indeed foreign in nature. This is unlike the indigenous languages, which are traceable to thousands of years of use, as historically provided in Latin America (Theodore, 1944). Even before the advent of Spanish colonization, the Indian populations of Latin America, best represented by the Mayan people, were proud owners of a wholesome, all-encompassing cultural heritage. This encompassed not only their cultures and traditions, but also the languages and dialects present within these uniquely different populations. Since the English and Spanish languages, as well as those others aforementioned are common to a segment of the society, it is only right that the government would introduce various policy measures towards promotion of the same. The prevailing fusion of varying ethnic communities within the nation provides an account of the wide-varying nature of indigenous languages present. These languages, it should be noted, are not only living within the society, but also popular amongst specific races. There has thus been a fusion of Spanish with some languages, the same being true of the English Language. This has resulted in such uniquely distinct dialects such as the Panamanian Creole English, San Miguel Creole French and Embera-Catio, amongst others (Major Languages of Panama, 2014). Conclusion The indigenous languages of Panama are part of the greater cultural heritage of the state; best represented through its indigenous minority populations. As a national economic attraction, the eco-tourism found within the nation, continues to endear the nation to the global tourism sector. This is in respect to the sharing of the unique heritage that is found within the different native communities present in the republic. The minorities also do have their right of representation, as well as freedoms with this including the respect, acceptance and adherence of the native languages. Of importance has been the fact that native children are now able to converse in their own mother tongues, further enabling them to better grasp their education processes. I am thus of the perspective that it is important and hence essential for indigenous languages to be accepted, respected and preserved; in addition to gradual assimilation into the greater society, especially the education sector. Preservation of the indigenous languages of Panama will serve as an initiative meant for preservation of culture and heritage and the preservation of history in the regions of Panama. This will also be important for future tourism prospects. References Indigenous Groups of Panama. (2014). Adventure Tours Panama [Indigenous Cultures] retrieved from: http://www.adventuretourspanama.com/attractions/indigenous-cultures/indigenous-groups-of-panama.html IPIR. (2010, Nov. 28). Panama: Indigenous Languages Officially Recognized in Panama. Indigenous Peoples Issues and Resources [Central American and Caribbean Indigenous Peoples: Panama], retrieved from: http://indigenouspeoplesissues.com/index.php?option=com_content&view=article&id=7752:panama-indigenous-languages-officially-recognized-in-panama&catid=60:central-american-and-caribbean-indigenous-peoples&Itemid=82 IWGIA (2012). Indigenous Peoples in Panama. International Work Group for Indigenous Affairs/ IWGIA [The Indigenous World, Latin America: Panama], retrieved from: http://www.iwgia.org/regions/latin-america/panama Major Languages of Panama. (2014). Maps of World [Panama: Society and Culture of Panama], retrieved from: http://www.mapsofworld.com/panama/society-and-culture/language.html Theodore, F. H. (1944). The Indians of Panama: Their History and Culture (1st Ed.). Panama American Publishers Co. Read More