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Maintaining two worlds: the relevance of mother tongue in Brazil's Amerindian societies

2009; Routledge; Volume: 12; Issue: 4 Linguagem: Inglês

10.1080/13670050802588506

1747-7522

Isabel I. Murphy, Elizabeth Vencio,

Linguistic Studies and Language Acquisition

Abstract Abstract This article explores mother tongue awareness among several Brazilian Amerindian societies in contrast with the perception of the importance of the vernacular according to policy makers and academics. The perception of the vernacular as important is discussed in the light of continuing debate among Brazil's educators concerning appropriate educational intervention within traditional societies. Two case studies are presented. One illustrates the Jarawara people's appropriation and use of writing in their own language, even as academics were debating the pros and cons of literacy for an oral society. The Jarawara incorporated writing into their culture in an unique manner, communicating with each other in ways that oral communication inhibited for cultural reasons. The second illustrates the Xerente's perception of their written language as a means of cultural affirmation and resistance in opposition to the majority culture. These two cases represent opposite poles on a continuum in the ongoing struggle of traditional societies to find acceptance and equality in Brazil's multicultural mosaic. The studies reveal cultural, sociolinguistic and human factors which must be considered by policy makers if the practical educational needs and aspirations of minority groups are to be respected. Clearly, there are implications for mother-tongue language issues worldwide. Keywords: mother tonguemother-tongue educationminority languagesindigenous languagesbalanced bilingualismminority education Acknowledgements The authors wish to thank two Jarawara couples, Atihwawawi and Amerira and Jacinto and Nemeainari for their contributions to this paper. Notes 1. A much higher figure is recorded by the national census (IBGE) of 730,000, or 4% of the population (Programa de Governo Lula Presidente 2006 Unpublished preliminary document of the (at that time) incoming government of President Lula (Luis Inácio da Silva)). This figure possibly includes urban Amerindians. 2. The Jarawara ancestral land (about 383.757 hectares) was surveyed and demarcated in 1991. The Jarawara language is classified by Aryon Rodrigues as belonging to the Arawá linguistic family which also includes the Yamamadi, Banawá-Jafi, Deni e Kulina (Rodrigues 1986, 21). Dixon and Vogel classify it as a dialect of the Madi language which they consider part of the Arawá family, including also Paumari and Suruwaha. 3. Contact was made as early as 1845, according to early explorers, when the Jarawara were recruited for manual labor. Initially, they fled into the interior in order to escape the cruel imposition. With the rubber boom came people from the northeast and violent conflicts with the indigenous populations were frequent. Over time the relations settled into the patron system of labor, which is basically in effect to this day. As Vencio notes the Jarawara could have fled, or resisted to the death, but they chose to pursue a peaceful coexistence with their neighbors because friendly relationships is one of their strong cultural values. 4. Along with other inhabitants of the region, the Jarawara entered into the system of debt peonage as river boats, loaded with goods, came and went. Other changes also occurred due to contact: house styles, shotguns instead of bows and arrows and other economic changes such as the substitution of Jarawara clay utensils for aluminum pots and pans, etc. but they also retained their own customs, especially the female puberty rites. 5. The Xerente communities are located in the brush lands of the State of Tocantins, to the east of the Tocantins River, 70 kilometers to the north of the capitol city, Palmas. The Xerente presently have a population of nearly 1800 people distributed in 33 villages (Instituto Socioambiental (ISA).