ISINAY: A language at Risk (4)

[Last of a four-part series on the endangered status of the Isinay language]

What Exactly Is Happening To Isinay?

THE PAPER of Celine Cruz puts in a nutshell why the Isinay language is at risk. In the section on Problems of Endangerment, she wrote:

Although Isinai is strongly used in Dupax del Sur, there is also evidence of language shift among the children. Children are using the Tagalog language in communicating with peers, and they seldom use the Isinai language even at home. Tagalog is   reinforced in the school together with English as medium of instruction. The influence of the media is also said to be a factor that encourages language shift. There is also hardly any documents written in the Isinai language.

Bambang has also seen a shift in language use as more and more members of the Isinai community speak the dominant language, Ilocano. The parental and grandparental generations remain fluent and frequent in usage of the language with other Isinai speakers. However, only some individuals found in the younger generations are fluent in the use of the Isinai language. There is also the problem of language shift evident in intermarriages, as the language that the family uses is dependent on the prevailing language—most commonly, Ilocano.

The Isinai language in Aritao can be said as the most endangered language among the three dialectal groups. To this day, there remain, at most, 100 individuals that speak Isinai, mostly from the older generations. There is also the problem with fluency as the grandparental generation and those from the ages of later 40s are the only ones that remain fluent in the language. The rest know very little of the language, and at most times the Isinai language is mixed with the Ilocano language.

Current Revitalization Efforts

I DON’T want to spoil your reading the whole paper, but I can’t help being excited myself on getting to know from her one bright and happy fact -- that at least my fellow Isinays are not sleeping.

Indeed, the following account by Ms. Cruz shows that there are valiant efforts initiated in Aritao, Bambang, Dupax and Nueva Vizcaya to rescue not only the Isinay language but also the Isinay culture from falling into total oblivion (defined by my Collins English Dictionary as “the condition of being forgotten or disregarded”):

Aritao

Several groups have been made to address the unification of the Isinai people of Aritao. However, among these, the Uhmu Si Tribun Si Beveoyar Ari-Tau was the most prominent. This group is pushing to  preserve the language, culture and land of the Isinai in Aritao. Regular meetings attended by Isinai families in Aritao serve as a venue for discussing ideas and concerns, preparations for different projects, and plans for annual general assemblies. Annual general assemblies feature cultural presentations, showcasing Isinai traditions, speeches, songs and plays.

Other projects by the Uhmu are the regular teaching of the Isinai language. Unfortunately, due to the lack of funding from the local government, only one class is held during Saturdays, with one teacher. A minimal number of students is also accommodated as facilities are lacking.

There is also an Isinai dictionary being made by one of the elders of the community. And plans for brochures with translations of common terms and conversations are in progress. Some members of the community are also doing further research on the Isinai language and culture.

Bambang

The movement to withdraw recognition of the Isinai as a cultural minority triggered the need for the regrouping of Isinai people. The Bambang Isinai Tribe was a way to reorganize the Isinai in order to fight for their rights as an indigenous group.

Another reason was the dwindling number of Isinai speakers among the younger generation. The Isinai community fears that if this trend persists, it will only take a decade before the language dies.

Dupax del Sur

Similar to the Isinai of Bambang, the threat of disenfranchisement against Isinai as an indigenous group initiated the formation of the Bona’ si Isinai Dopaj meaning “from the Isinai Tribe of Dupax”. The main goal of Bona’ is to preserve and revitalize the Isinai language and culture -- concentrating more on language revitalization, the most pressing problem. The language is said to be the most important part of being Isinai, for this is what they are more known for. The loss of the language will lead to the loss of their identity. 

Isinai Federation of Nueva Vizcaya 

Formed in December 2008, the Isinai of Aritao, Bambang and Dupax del Sur make up the Isinai Federation of Nueva Vizcaya. The group’s objectives are:

·         To revive and preserve the cultural traditions of the Isinai;

·         To elevate, promote and improve the economic, social and educational pursuit of its members;

·         To financially assist its members; and

·         To protect the agricultural lands of the Isinai.

The recently formed Isinai Federation is still working on its plans to revitalize the Isinai language and culture as a whole.

In the meantime that one has yet to get hold of the three references cited by Ms. Cruz, her paper itself is an enlightening material to hand-hold Isinays or Isinay friends on how to grab the Isinay language from the jaws of death -- or what we Isinays call mansu^su^put di long-aj nar -- and resuscitate it to a state of health that should ensure we would be hearing Isinay commonly spoken again for many more years to come.

So What’s Next?

AS A SENIOR citizen, I may claim to have read, ruminated, and travelled enough to be able to say something on many topics under the sun. But I admit I am a greenhorn when it comes to linguistics. In Isinay, nayyi tay panarawum u an mileleman si atattun pansasavayatan. And so, I’d rather that we get the words directly from Ma’am Celine Cruz. In her section on Suggested Action, she says:

…We can see that the three dialectal groups of Isinai are located at different levels of endangerment. However, they are similar in most needs.

It would help, in addition to the current efforts of the communities, if the three Isinai communities encouraged and actually used the language at home. In the case of Bambang and Dupax del Sur, this would allow children to learn and practice the language. The trend of diminishing speakers among the younger generations will be addressed, as the children will have a venue to interact with fellow speakers.

In Aritao, however, even parents cannot speak the language fluently.  This problem may be addressed by teaching Isinai to the parents first and helping them regain mastery in it.   After this, they may incorporate it in their homes and teach it to their children.

It is also important that the three dialectal communities devise a standard orthography for the language. It is a common complaint that the lack of a standard orthography discourages speakers to write in their language. By standardizing the orthography of the three groups, the speakers will become less critical of writing in Isinai. This will encourage more written materials and documentation—as some of the speakers are willing to do.

As mentioned, the documentation of the language and the culture of Isinai is imperative. As of now, the history and other cultural practices are still not documented, leading to varying information or misconceptions. There is little linguistic documentation and researches done in Isinai and most if not all are outdated or are in need of revisions.

Teaching materials in the Isinai language may also serve to address the literacy of the children as well as the proper documentation of the language.

NOW THAT at least a road map exists on how to rescue our language from getting lost forever in the language and mass media jungle, it is now up to us living Isinays whether we put into fruitful motion our collective love for the our being Isinays and put to good use our tacit knowledge on the Isinay language. While we may not have our Isinay ancestors’ full facility of words and ways of articulating thoughts, at least some seeds have been passed on to us or even sown by them in our collective consciousness.

Antamotni mu andiye apyon tauwar si daranen bu-e an impatawir ri nawayirar mot an de^de-e tau. Mu saon lojom si maunur, dioy mot irita-u mu itanom tau daratye si mavves an piyo^ ta weymu manlota^ ot umammai on mambunga rat mamis ta weymu dioy si maramitan ri miseyseyunurar iritaun tataju siri beveyoyar Aritao, Bambang, on Dupax.

(SALAMAT SI TIPE YUAR AN NANBASA)