Teachings from the Tree of Life, part 21: How Do We Keep Our Language Real?

Manidoo-giizis (Spirit Moon), February 12, 2024

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"They Speak from a Great Distance" Zhaawano Giizhik ©2024

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"I grew up listening to the old people. They addressed the Great Spirit, explained why they were conversing with the deceased or the wind as mediator for people. Words were said like these things were alive. References seemed to be subjects and certain references were said to be alive. They didn't care about English grammar because they didn't know it. My questions are:  Why don't they write the words as they appear in the sentences word-for-word? And why don't they teach the actual sentence formation? Even if we are accustomed to read from left-to- right, why don't they teach the actual way it is spoken rather than teaching from translations? Why don't they teach it the way it's spoken rather than using the English language as the original base structure - which it is not? It seems that we are just reiterating the English language word-for-word...In that case it would seem like we are talking Ojibwe backwards..." 
-  Jessie Cree, Turtle Mountain Elder, Spiritual leader

"The Ojibwe language has given English the words “moccasin,” “toboggan,” “wigwam,” “moose,” “totem,” and “muskeg.” We’ve even met on the middle ground. We provided “musk” from “mashkiig,” or swamp, English provided “rat” and together we built a word for a swamp dwelling rodent that looks an awful lot like a rat—muskrat. If that’s not a fine example of cultural exchange I don’t know what is. 
-  David Treuer, Ojibwe writer, in Rez Life: An Indian's Journey Through Reservation Life.

"A clear distinction between the Anishinaabe worldview and English can only be preserved by learning the language as our ancestors spoke it. To truly grasp our spiritual, cyclical connection with nature and the world, one must learn the Anishinaabe language, free from the influence of linear English grammar rules."
- Zhaawano Giizhik, visual artist, jeweler, writer

Boozhoo!

I've heard some people argue that creating new Anishinaabe words for items that didn't exist in the past within Anishinaabe izhitwaawin (Indigenous way of life) constitutes cultural appropriation. They claim that integrating Western concepts into our language is detrimental. It creates a divide between us and our ancestral world. It diminishes the essence of our language and culture. They urge us to keep our language authentic.

However, is it really appropriation, and is it truly negative when new words are introduced into our language?

Here's my two cents for today.

Anishinaabemowin, the Ojibwe language,is incredibly dynamic and descriptive. Utilizing this remarkable descriptive nature to create new words enriches our language rather than diminishing it.

Firstly, I think "cultural appropriation" is a modern buzzword that is often used both accurately and (quite often) inaccurately. Appropriation typically happens when a dominant group takes something from a minority group and claims it as their own. Thus, I'm not sure if it qualifies as cultural appropriation when a minority group invents new words in their language to describe "foreign" ideas from the dominant culture. Perhaps it's a form of reversed appropriation?

I believe that for a language to flourish and stay relevant, it needs to have names for common objects. Anishinaabemowin, the Ojibwe language, is highly dynamic and descriptive. Leveraging this exceptional descriptive quality to invent new words enhances our language instead of weakening it.

"To know the language is to fully grasp its intricate nature and the messages it seeks to convey. Only by accurately speaking the language can we mentally embrace the worldview and spiritual depth it represents."

Purism, a rigid adherence to linguistic purity, is not always beneficial. Nonetheless, an etymologic/semantic approach* to Anishinaabemowin is crucial for truly comprehending the language. To understand the language is to thoroughly appreciate its complex nature and the messages it aims to communicate. Only by accurately speaking the language can we mentally embrace the worldview and spiritual depth it represents.

Throughout their migration journeys and over the centuries, the Anishinaabeg have consistently integrated cultural practices, concepts, ceremonial items, people, and clans from other tribes, as well as from Europeans and Americans. This adaptability has enhanced the cultural, demographic, and historically military strength of the Anishinaabeg. They have always been receptive to incorporating new elements, so neologisms are not viewed negatively. Particularly since their language revitalizes and renews itself without borrowing foreign vocabulary. It is entirely acceptable to have Ojibwe words for mars, elephant, monkey, bicycle, television, computer, projector, telephone, and other such terms.

What worries me more is that Anishinaabemowin teachers are diluting the spiritual essence of the language by incorporating a grammar based on the Western idea of animate/inanimate, along with a syntax that reflects English sentence structure. THAT is the real problem. Nowadays, people are learning the language backwards, resulting in the near-permanent loss of the spiritual depth and richness of our language and, consequently, our culture. ***

The way new learners today use the language reminds me of Dunglish (Dutch English). The Dutch often speak a version of English that is quite un-English, directly translated from Dutch, which sounds rather amusing to native English speakers. Although languages are indeed tools for communication, this doesn't mean all languages are identical, just as not all cultures are the same! It's important to remember that a different language represents a unique method of encoding thoughts for communication, and in many ways, it literally shapes our thinking. A language defines our identity, reflects our cultural identity and worldview, and losing a language means losing an entire way of thinking from human knowledge. The words and grammar are invaluable, offering insights into ourselves, the world, and our relationship with it.

"Today, people are learning the language in reverse, and the spiritual depth and richness of our language (and, by extension, our culture) have been (almost) lost forever."

Returning to the old ways is futile, as they are gone forever. However, we owe it to ourselves to keep the language alive by incorporating new words and ideas, while also preserving its vibrancy by recognizing the spiritual depth it held when our great-grandparents were alive, when everyone in Anishinaabe Aki lived in harmony with the land, followed the seasons, and spoke the language fluently. Although we cannot return to the old ways, we must strive to understand and honor our ancestors' perspectives and worldview. If we fail or refuse to do this, Anishinaabe izhinamowin, the incredibly rich and dynamic worldview we inherited from our predecessors, will be lost forever to future generations.

Miigwech gibizindaw, thank you for listening.

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NOTES:

*Etymology explores the origins of words and the evolution of their meanings over time. (Lexical) semantics is concerned with examining word meanings and the relationships between them.

**Animate/inanimate is a Zhaaganash (Western)-oriented concept conveyed through formal grammar rules that misleadingly organize Anishinaabe languages by categorizing things as either alive (having spirit) or dead (lacking spirit). This perspective is not beneficial for Anishinaabemowin, as it employs a linear system contrary to the healing, storytelling, and circular nature of the language and all living things. Only by learning Anishinaabemowin as our ancestors spoke it can we maintain a clear distinction between the Anishinaabe worldview and Zhaagaanash. The key to understanding our spiritual, cyclical relationship with nature and the world lies in learning the Anishinaabe language free from Zhaaganash grammar rules. For more on this topic, please see Reflections on a Ceremonial Bundle and on the Nature of Our Language. *** To understand what is meant by a backward sentence structure, please visit: Teachings from the Tree of Life: Why Bears Never Speak Backward but Some Indians Do.

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