MODULE 6

INDIGENOUS
LANGUAGES AND
LITERATURE
 Learning Outcomes

Students should be able to recognize the different indigenous

languages and literatures in the Philippines and to articulate
the different forms, characteristics and their role in the
preservation and conservation of the socio-cultural
characteristics of indigenous people and indigenous cultural
communities.
 GROUP 6

Mark Royce Daniela Mari Kelvin Jo

Chavez Banquil Chin

April Nicole Maria Angela

Hortillas Gallo
 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; and
6. Provide examples of indigenous languages and literature in the
Philippines and explain their role in the development of Filipino
nationhood.
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:

a. Linguistic diversity enriches our human ecology;

b. Languages are expressions of identity;
c. Languages are repositories of history;
d. Languages contribute to the sum of human knowledge and each
language provides a matrix of wisdom of a particular group of
people;
e. Languages are interesting subjects in their own right.
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
An Indigenous Peoples Language can be defined simply as
the language spoken uniquely by a group people who
affiliates with a particular indigenous group and/or with
origins in the particular group (Spolsky, 2002). The
Martinez Cobo Study in 1986 provided an expanded
definition of IP language, saying it refers to a language
identified with and unique to a particular indigenous
community. This language can either be used as the only
language, as mother tongue, as the habitual means of
communication at home or in the family, or as the main,
preferred, habitual, general or considered normal language.
There are two other concepts that posed a constant threat to
the preservation and conservation of IP languages: national
and dominant regional language. National language is
defined as the official language/s adopted by a particular
state or nation (Bamgbose, 1991).
This is typically learned when the child of an IP community
engages in school. Dominant regional language, on the other
hand, refers to the language spoken by dominant ethno-
linguistic groups in a particular geographical location. It is
usually adopted by the IP community to be able to
communicate and establish trade with non-IP.

The role of IP languages has been reduced to a medium for

communications at home and in the community, which is
the result of the need to learn and adopt to regional and
national languages (Headland, 2003).
However, according to the United Nations General
Assembly, IP language must not be regarded as second-rate
or indifferent. It is a significant part of indigenous people’s
ways of life, culture and identity. A particular language
embodies the ideas, beliefs, values, and abstraction that
contain their sense of history, psychology and
mindset, understanding of the world, spirituality, and the
vision of their community. Thus, it is the most essential
symbol of their uniqueness and interconnection with
each other.
3. Philippine Indigenous
Languages
a. Linguistic diversity in the
Philippines

The Philippines is considered to be one of the richest

sources of linguistic diversity in the world. According to
Nelson Castro (2002), the archipelagic character of the
country is one of the factors that can be attributed to the
diversity of languages in the Philippines. Curtis
McFarland (2004) contends that the linguistic diversity in
the Philippines is a result of natural processes. These
include the language change, divergence between
linguistic communities caused by lack of communication,
and the converse convergence affected by a high rate of
communication between communities.
 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)
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.
Mangyan Syllabic Script
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.
Sample Mangyan Script
on a bamboo slat
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 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.
Tagbanua Syllabic Alphabet
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

IP literature provides different functions in an IP community.

It may simply be intended as a form of entertainment during
ordinary days and special occasions (Tiu, 2015; Asain, 2006).
However, it also serves as a non-material artifact that
contains the group’s history (Asain, 2006). Moreover,
according to Asain, the stories and legends can be a form of
instructional tool and define the cultural and ethnic identity
of the IP group to future generations. IP literature is also
meant to justify rituals and institutions, and guides the
members of the group to follow its prescribed norms (Tiu,
2001; Cole, 1915). In contemporary times, they are narrations
of the struggle of the IP groups to assert their rights for self-
preservation and self- determination (Bañez, 2002).
Thus, IP literatures serve as
a vehicle of cultural
transmission to the future
generations of IPs of
particular customs, belief
and practices (Asain, 2006;
Bañez, 2002; Tiu, 2001;
Cole, 1915). The primary
role of these literatures is
the preservation and
conservation of the identity
of the Indigenous Peoples
as a distinct and unique
group.
6. Indigenous
Literature in the
Philippines
IP literatures in the Philippines can be
categorized in conventional literary
forms (Asain, 2009; Cole, 2000; Blake,
1911). These include epics, stories,
“bugtong” or riddles, folk tales,
mythology, legends and oration.
However, elaborate prayers and ritual
chants can also be considered as forms
of IP literature (Scott et al., 1956).
Existing studies on IP literatures in the Philippines suggest
that these literatures are told, memorized and retold in oral
form (Bañez, 2002; Tiu, 2001; Cole 1915). In some groups,
selected individuals are tasked to be storytellers and they
pass on this vital responsibility through inheritance within
the family, as in the privileged “binukot” of the Tumanduk
group of Panay Island (Bañez, 2002). Keeping a “binukot,”
a cloistered young girl in the family who learns to chant the
epic of the community gives the family prestige, exempts
her from labor, and commands a high bride price.
In certain IP groups there is the retelling
of the myths and legends—among the
Igorots, the elders and the priests or
“mumbaki” are known to be the
storytellers (Scott et al., 1956). However,
in some IP communities, while most
members of the community can retell
the stories to their children, the details
vary from one person to another. Among
the Hanunuo-Mangyan in Mindoro, the
“ambahan” is not limited to a single
individual or family (Postma, 1981). It
can be learned and sung by all members
of the community. The pitch and the
words can differ from one person to
another.
Several researches suggest that the storyteller can
unconsciously retell the stories and add their own or the
group’s current experiences, contemporary beliefs of the
tribes and contact with outsiders (Bañez, 2002; Cole, 1915).
Thus, one of the major characteristics of IP literature is that
it is constantly evolving and adapting to the changes in the
way of life and beliefs of the community.
END