Discrimination through Languaje and Comparison Between Mapuche and Mori

8/8/2019 Discrimination through Languaje and Comparison Between Mapuche and Mori

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Facultad de HumanidadesLic. en Educacin en InglsTeora Gramatical

Language andCulture

Mapuche & Maori

Nombres:Camila Pizarro F.

Language and CultureMapuche and Maori

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Camila Poblete Ch.

Language and Culture Mapuche & Maori

TABLE OF CONTENTS

ABSTRACT

*Key words:

- Mapuche speakers- Maori speakers- Discrimination, segregation and discrimination

INTRODUCTION

What is language?

-Language Functions

Social relationship

-Society relationship with Mapuche-Society relationship with Maori

THEORICAL FRAMEWORK

Concepts definition

- Discrimination- Discourse- Ethnic group

- Racism- Te Reo Mori- Mapudugun- Mapuche- Interculturality- Communicative- Competence


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- Knowledge- Aboriginal- Culture- Community

- Elder- Approach- Second language acquisition or second language learning- Method of teaching languages- Aboriginal- Culture

BODY

Historical context

- Who are Mapuche?- Who are Maori?

Description of Culture and Religion

-Mapuche culture-Maoiri culture

* Regional dialects

- Mapudungun

Maori

* Use, respect and education of the Cultural Knowledge

- Racial and Ethnic Minorities

- Stereotyping

- Invisibility

- Derogatory Labelling and Racial Slurs

-Use of the term 'Australian"

- Quoting Racist Material- Representation of racial and ethnic diversity in case materials and

illustrations


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* Native Language characteristic

-Mapudungun

-Taori

* Do we share celebrations?

Yesterday and Today for Maori and Mapuche

* Aboriginal Rights

-Indigenous Australians- Mapuche :

-Valuing Aboriginal language and culture

Influence of Colonization and Globalization

-colonization

-Globalization

Influence In language

-Influence of Maori in English

- Influence of Mapuche in Spanish


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CONCLUSIONS

Key words

- Education

- The importance of respecting and preserving values and beliefs ofAboriginal cultures.

- Preservation of Aboriginal languages

- Language a and culture are inseparable

REFERENCES

ABSTRACT


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This paper documents the experiences of discrimination in this case against

Mapuche, the largest aboriginal group in Chile, through focusing on their oral

discourse. It is going to be prove between other things , the way in which their

language has becoming lost due to the racism and segregation they have

suffered: It is estimated that only about 200,000 full-fluency speakers

remain in Chile, and the language still receives only token support in the

educational system. To make a contrat with anotherculture the same is

going to be compared with the situation of Maori , the aboriginal people of

New Zealand. According to studies the number who now speak fluent Maori,

perhaps 70 per cent of the 170,000 Maori people. But the most disturbing

feature is the fact that probably only 60 per cent of the young Maori population

(probably less) under 20 years of age can and do speak Maori1. Something

quite different to the actual difference with mapuche: although both have to

face discrimination the use of laws for stopping segregation have done thedifference between both because Teaching of the Maori Language is

something necessary and respected in Australian society Since 1930 Maori

studies: history, arts, music, games, and other elements of this culture, have

been growing in importance as an essential part of the curriculum in several

subjects both for Maori and for European pupils. The Maori language itself is

being taught today in nearly all Maori district high schools and in some State

and private secondary schools; tuition is also available from the

Correspondence School as far as staffing allows.

So in both cases the phenomenon of discrimination is the common factor ,nowadays discrimination can be expressed in different ways. Racism isexperienced everyday in interethnic interactions by means of verbal, behavioural,institutional and macro-social modes. Verbal racism includes name-calling (e.g.'indio' [Indian]2) and stereotyping (e.g. 'primitive'). Racism includes looking,ignoring, avoiding, segregating and denial of identity.

Aboriginal Elder 2000 "It was only six years ago, a teacher read a book to a groupof adult learners which referred to Aboriginal peoples as savages.""In recent years, in Tasmania, a primary teacher told a child he was lying when he

said he was an Aborigine. Aboriginal staff member

1Complete Manual of Maori Grammar and Conversation, Ngata, A. T.

(1948)2 www.antonioduenas.es/.../Indio-e-indigena.html


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Obviously Natives languages have lost many of its genuine and ancient words,because of the necessity for the aboriginal people to exist in an always changingworld with the constant adoption of transliterations into the language. But as wasmentioned before, the preservation of language it means retain much of the

classical language, due the action of social politicises such as in schools wherethe study of traditional languages is a fact


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INTRODUCTION

W hat is language?

Firstly, language is a medium of communication, mirrors ones identity and is anintegral part of culture. Some people referred to language as the soul of culture3. Itis the way that people express their way of feeling the world over their heads and itreflects everything they believe. When somebody discriminate someone, it isthrough language; that is to say, if you discriminated the language, the wholeidentity of a person is going to be limited.

Language Functions

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Language functions include:giving and getting Information, socializing and celebrating interpreting discourse,researching and producing discourse.Language and language use can cause discrimination, exacerbate discriminationor reflect other forms of discrimination.Discriminatory language is that which creates or reinforces a hierarchy ofdifference between people. It is therefore both a symptom of and a contributor to,the unequal social status of women, people with disabilities and people fromvarious ethnic and social backgrounds.

In many contexts it is quite unnecessary to mention a person's sex, race, ethnicbackground, sexuality, age, disability, or physical appearance. For members ofminority, or less powerful groups, these characteristics are often highlighted, evento the exclusion of other information which would have been more relevant in thecontext.

Language is used also to indicate that a certain group of people in this casenatives, is linguistically subsumed under a label, name, so they dont deserve thesame attention, creting a stereotype of them. This fixed image of a person orpersons belonging to a particular group is formed by isolating or exaggeratingcertain features -physical, mental, cultural, occupational, personal and so on whichseem to characterise the group.

Language can be used to impose and remark weakness. Minority groups sufferfrom this due, it is their lack of power that define themselves. That impossed labelsare frequently used by majority or dominant groups for convenience, and may be

3 Decolonizing the mind, the politics of language in African literature, Nairobi: Heinemann, 1986.4 http://services.admin.utas.edu.au/equity/just_talk/#languageasVehicle


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inaccurate in various ways and alienating for the group it supposedly describes, inthis case the dominant language, the actual versus native language .

Social relationship

Society relationship with Mapuche

(...) Chilean state does not recognise the existence of another people, onlyChileans. It is very positive that there are bodies that highlight hidden situations, asin the case of Mapuche and the indigenous people generally. Chile is the onlycountry in South America that does not have constitutional recognition ofindigenous people. It could be said to be the most retrograde state in America. It is

the most anti-indigenous state

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Society Relationship with Maori

One of the challenges indigenous populations contest is the right to name anddefine who they are to the rest of the world6 .For Mori, the right to name personalindividuality as well as the collective qualities that are unique to whnau (family),iwi (tribe) and culture is desired, rarely taken for granted and often involvesstruggle.

The opposition that Mori face with society for their cultural legimation is relatedwith warrior gene, they are predominantly portrayed as violent. The negative publicperception of Mori was investigated by the media releasing news, it implied a tacitassociation between violence and Mori and perpetuated the perception that Moriare inherently violent thus lending support to the negative racial stereotypesalready existent (Chant, 2009). Undoubtedly the power of the media to representethnic minorities in ways that disadvantage them.

According to the 2001 New Zealand census, 14.6% of the population identifiesitself, at least partially as indigenous Maori7. Maori are part of everyday life and areinculcated in the national identity many New Zealanders are familiar with andaccept as part of their heritage. As a bicultural nation New Zealand is comprised ofpositive cross-cultural exchanges which provide frames of reference which querythe negative representation of Mori culture and highlight the imbalancedrepresentation, Maori have experienced in the warrior gene controversy. To followracial stereotypes are part of bicultural society and embedded in everyday life.Cross-cultural convergences refute the misrepresentation surrounding Mori and

5Leslie Ray, Language of the land: the Mapuche in Argentina and Chile, IWGIA, 2007.6(Smith, 2005).7 www.domotica.us/Nativo


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contend that despite negative publicity the Mori warrior is an ingrained part ofsociety which is accepted by many New Zealanders as part of their nationalidentity.

That aspect was common between these countries untill 2007, when New Zealandsigned against the declaration of the rights of indigenous people. But now, in 2010,the Government's decision to formalize its support for the UN Declaration on theRights of Indigenous People will help to the treatment of indigenous rights,especially Maoris rights.

Unfortunately, if we compare the situation with the one that exists in our country isvery different. In Chile many languages are in danger of extinction, andMapudungun is one of them. There are still many speakers of Mapudungun today(about 140.000 y 400.000) but many Mapuche children grow up speaking Spanishmore than their native language, or not learning Mapudungun at all. This is a great

loss, not only for the culture and identity of the Mapuche people, but also foranyone interested in studying culture and language as a way of understandingwhat it means to be human.8 It could be said that Mapudungun is a language thatpeople just speak at home. Because they are not recognized and respected in theirown country and perhaps they feel ashamed because of their ethnicity.At the beginning of the 19th century the Maori language (te reo Maori) was thepredominant language spoken in Aotearoa/New Zealand. As more Englishspeakers arrived in New Zealand, the Maori language was increasingly confined toMaori communities. By the mid-20th century there were concerns that thelanguage was dying out. Major initiatives launched from the 1980s have broughtabout a revival of te reo. In the early 21st century, more than 130,000 people ofMaori ethnicity could speak and understand te reo, one of the two officiallanguages of New Zealand.9 We can appreciate that Mapuche people do not have

THEORICAL FRAMEWORK

8 http://www.xs4all.nl/~rehue/lang/lan002.html9 http://www.nzhistory.net.nz/timeline/01/08


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values, ways of life and symbolic representations which are different, butcomplementary13

Community associate their culture with specific cultural practices, such as

protocols for interaction, dances, gathering of earth medicines and ceremonies,and specific cultural products, such as stories, tools, architectural design andspiritual symbols.

According to the New Zealand Curriculum, Te Reo Mori is one of the threeofficial languages in New Zealand since 1987 (...). Harlow (1991:29) assumes thatthere are only between 30.000 and 50.000 native speakers of Te Reo Mori lefttoday (...)14

Mapudugun (mapu: land; dungu: language; speak: -n nominalizer) alsocalled Araucanian or Mapuche, is currently spoken with different degrees of vitality

in southern Chile and Argentina. Its speakers, the Mapuche, constitute the mostnumerous indigenous groups in Argentina and South America.15

ElderAny person regarded or chosen by an Aboriginal nation to be the keeper andteacherof its oral tradition and knowledge. Elders, as individuals, are seen to have theirown unique strengths and talents.

By racism we mean the predication of decisions and policies on consideration ofrace for the purpose of subordinating a racial group and maintaining control overthat group16

An approach is a set of correlative assumptions about the nature of language and

language learning, but does not involve procedure or provide any details about

how such assumptions should translate into the classroom setting. Such can be

related to second language acquisition theory.

Second language acquisition or second language learning is the process by

which people of a language can learn a second language in addition to theirnative

language(s). Second language acquisition research" studies the psychology and

sociology of the learning process. Sometimes the terms "acquisition" and "learning"

13Council of Europe, Mosaic: The Training Kit for Euro-mediterranean Youth Work, Council of

Europe, 2010.14 Rebecca Pttmann, The Maori and Their Influence on New Zealand English, GRIN Verlag, 2009.15 Martin Haspelmath, Uri Tadmor, Loanwords in the World's Languages: A Comparative Handbook,Walter de Gruyter, 2009.16 Ernest Cashmore, James Jennings, Racism: essential readings, Sage, 2001.


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are not treated as synonyms and are instead used to refer to the subconscious and

conscious aspects of this process respectively (see second language learning).

Second language, target language, is used to refer to any language learned after

the native language, which is also called "mother tongue", it also includes thirdlanguage acquisition/multilingualism and language acquisition.

Method of teaching languages: structural method: grammar translation and

the audio-lingual method., the functional method include the oral approach /

situational language teaching and interactive method include the direct method, the

series method, communicative language teaching, language immersion,

the Natural Approach and more .

BODY


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Historical Context

Who are Mapuche?

Mapuche people are the indigenous people of southern Chile and Argentina. Withapproximately 500,000 native Mapuche in Chile, the site of the future MotherTemple of South America, they represent the largest indigenous nation in thecountry. Traditionally centered in the southern regions of Chile, in recent yearsthousands of Mapuche have begun gravitating north towards urban centers suchas Santiago and Temuco17.

Who are Maori?

The indigenous people of New Zealand are the Maori, belonging to the Polynesian

group.


Mapuche culture:

In harmony with indigenous cultures across the Americas, nature and the earthplay a central role in Mapuche life and culture. Mapudungun is seen as the voiceof the earth in conversation with human beings. The name of the Mapuche peopleis actually a joining of the words "Mapu" and "Che", and means "People of theEarth".In the book of poetry entitled, "Se Ha Despertado El Ave de Mi Corazon" (The Birdof My Heart Has Awoken), Mapuche poet Leonel Lienlaf gives voice to a traditionalview of the cosmos .These beliefs are expressed most powerfully in the Nguillatun,the Mapuche religion. The Nguillatun is the most important observance in Mapuchereligious practice, and is essentially a participatory sacred rite in which thecommunity gathers to offer prayers, to make sacrifices, to honor their ancestorsand to receive counsels from the elders. Malu Sierra, a Chilean journalist who haswritten about the Mapuche people, describes the Nguillatun as "the communal ritecelebrated annually in the open air to invoke the favor of Ngenechen, who is theLord of the people.""Ngenechen" is a figure central to Mapuche religious belief, and is representativeof all of the following: Father and Mother, Grandfather and Grandmother, YoungMan and Young Woman. He is described by one elder as "one God with manycolors"."Machis", who serve as healers (and who are mostly women) act as a bridgebetween the community and the spiritual world. There are also "lonkos", who servethe community as elders, judges, and advisors. Unique in the history of native

17 http://www.chilean-temple.org/content/view/17/27/


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peoples in the Americas, the Mapuche are the only people to have resistedencroachment and colonization by both the Incas and the Spaniards. In warslasting several hundred years, the Mapuche signed agreements with both groupssecuring their autonomy and land rights. After Chilean independence from Spain in

1810, the Mapuche were subjugated by Chile in the late 1800s. Disease,starvation, cultural assimilation, and internment decimated the Mapuchepopulation.

Maori culture :

The Maori held an essentially spiritual view of the universe18. Anything associatedwith the supernatural was invested with tapu, a mysterious quality which madethose things or persons imbued with it either sacred or unclean according tocontext. Objects and persons could also possess mana, psychic power. Both

qualities, which were Inherited or acquired through contact, could be augmented ordiminished during one's lifetime. All free men were tapu to a degree directlyproportional to their rank. Furthermore, an object or resource could be made tapuand therefore off-limits. The punishment for violating a tapu restriction wasautomatic, usually coming as sickness or death. The Maori had a pantheon ofsupernatural beings ( atua ). The supreme god was known as Io. The two primevalparents, Papa and Rangi, had eight divine offspring: Haumia, the god ofuncultivated food; Rongo, the god of peace and agriculture; Ruaumoko, the god ofearthquakes; Tawhirimatea, the god of weather; Tane, the father of humans andgod of forests; Tangaroa, the god of the sea; Tu-matauenga, the war god; andWhiro, the god of darkness and evil. There were also exclusive tribal gods, mainlyassociated with war. In addition, there were various family gods and familiar spirits.

The senior deities had a Priesthood ( tohunga ahurewa), members of whichreceived special professional training. They were responsible for all esoteric ritual,were knowledgeable about genealogies and tribal History, and were believed to beable to control the weather. Shamans rather than priests served the family godswhom they communicated with through spirit possession and sorcery. Most publicrites were performed in the open, at the marae. The gods were offered the firstfruits of all undertakings, and slaves were occasionally sacrificed to propitiatethem. Incantations ( karakia ) were chanted in flawless repetition to influence thegods . The spirits of the dead were believed to make a voyage to their final abode,a vague and mysterious underworld.

18http://www.everyculture.com/Oceania/Maori-Religion-and-Expressive-Culture.html#ixzz15GQQIVV8


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Description of Culture and Religion:

Regional dialects

Dialects are a form of identity .all people have different dialects so can help trecognize where someone came from.

Some of the main dialectical differences are the change of vowels so the words willstill sound roughly the same as the original dialect. When consonants are changedsometimes it is hard to tune in to the dialect to understand it.

Mapudungun:

Mapudungun has a number of dialects. On the Chilean side of the Andes known asNgulumapu a number of variations of the Mapuche language are spoken.The Pehuenche dialect is spoken by the Pehuenche living in the Andes Mountains.The Huillice (also Huilliche, Veliche) dialect was spoken south of the Tolten River.It now has several thousand speakers, most of whom speak Spanish as a firstlanguage. These speaker live south of the Mapuche in Chile's Valdivian CoastalRange, Osorno Province and on Chilo Island.

Maori:

The Maori language (Te reo Maori) of New Zealand is a Malayo-Polynesianlanguage, commonly divided into four sub-families, namely, Indonesian,Melanesian, Micronesian, and Polynesian19. The New Zealand Maori language ispart of the Polynesian sub-family of languages which form a very closely relatedgroup spoken for the most part within the Polynesian triangle. Thus Maori speechis called the Polynesian language. This can be divided into east and westPolynesian sub-groups. New Zealand Maori is an eastern Polynesian language.The Maori dialects of Rarotonga, Tahiti, Hawaii, and all the islands of FrenchPolynesia are very closely related to the Maori language spoken in New Zealand.

Related with the origin of language, the linguistic evidence suggests that thespread of the Polynesian language was from the direction of Asia , in spite of

19This information was published in 1966 inAn Encyclopaedia of New Zealand, editedby A. H. McLintock.


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comparisons that have been made between selected words from Polynesia andthe speech of some American groups .


Use, respect and education of the Cultural Knowledge

Racial and Ethnic Minorities

Similar to latin America situation Australian territory comprises people from

different ethnic and racial backgrounds, in that case Maori people. Apart fromthose conflicts, language also represent a matter of conflict. As mapuche situationdifferences come from the less of understanding between both cultures where theirdifferences are accented and similarities are forgotten. Making in both cases, relayhard the convivence and understanding. The heterogeneity of population in termsof origin, language, culture, religion should be reflected in daily life, trying to getknowledge from the diversity using it in positive way .

Some of the major forms of racist language is emphasis on racial and ethnicdifferenceThe language used to describe the majority group in Australia - people of Anglo-

Celtic descent- establishes this group as the norm against which other groups(minority or 'out-groups') are judged. As a result, the physical features ofAustralians of Anglo-Celtic descent are never mentioned, whereas those of othergroups are stressed, often to the exclusion of other, more relevant features. Thisoccurs frequently in news head-lines and short news reports. For example, 'Italianyouth ambushed in backyard', 'Turk 39, denies murder charge'.

It is generally not appropriate to refer to the cultural or ethnic background of aperson unless there is a valid reason for so doing.

Another characteristic of discriminatory language is the tendency to describe the

majority group, its actions and its members in positive terms, whereas minoritygroups, their actions and their members are portrayed overwhelmingly in negativeterms. For example, a similar characteristic can be given different connotationsdepending on the national, ethnic or cultural group .


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Stereotyping

A stereotype is a generalised and relatively fixed image of a person or personsbelonging to a particular group. For example stereotypes based upon supposed

national, cultural or racial traits include. Even positive stereotypes arediscriminatory because they take away from a recognition of diversity and aperson's individuality. Members of racial and ethnic minorities are far more likely tobe described in stereotypical terms than members of the majority group. Womenfrom minority groups are labelled with stereotypes that are both sexist and racist.Racist and ethnic stereotypes are offensive and should be avoided.

Invisibility

Members of the majority group are portrayed as individuals: members of theminority groups are often described only in terms of group characteristics. The

diversity of ethnic and racial minorities is often unacknowledged and unrecognised.While individual members of the majority group are described in terms of theiroccupational status, educational background, political sympathies, age and sex,such a diversity is seldom reflected in the language used about members ofminority groups

Derogatory Labelling and Racial Slurs

Verbal conflict and aggression between the majority and minority groups has givenrise to a whole range of racial and ethnic slurs whose main function is to set thetargeted group apart from others by stressing their eccentricity, exoticism, or

undesirability. These include derogatory terms and nicknames .

Use of the term 'Australian"

The term 'Australian' commonly used to exclude Indigenous or immigrant minoritiesor groups. 'Australian' should be used to refer to any member of Australia'spopulation, irrespective of the person's ethnic or cultural background or birth.

If it is important to specify the descent or ethnicity of a person or a group, or todistinguish between people born in Australia or elsewhere, the following strategiesare recommended. It should be noted that some Australians prefer not to beidentified through origin or descent. This preference should be respected.

Quoting Racist Material


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If it is considered essential to use a specific quotation in which a discriminatoryexpression occurs, the word sic, in enclosed brackets can be inserted immediatelyafter the expression in question.If the sense of a particular passage containing thediscriminatory language can be adequately conveyed in different words, and if it is

not essential to reproduce the original wording, the passage can be paraphrased insuch a way that the offending language is avoided. If an author finds a quotationdeeply offensive because of the discriminatory language it contains, it may be bestto omit it altogether.

Representation of racial and ethnic diversity in case materials andillustrations

In selecting visual materials and illustrations care should be taken that racial and

ethnic diversity be represented and that people should be shown in a variety ofroles. Stereotyped portrayal should be avoided.

Native Language characteristic


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In the Aboriginal custom it is the oral tradition rather than documentation towhich people turn when seeking direction or validation. The Keepers of Knowledgein the oral tradition are the Elders, and so it was from them that initial guidance was

sought. Each community wishing to establish respected for the native culture andlanguage must turn its attencion in Elders It is only with Elder support thatAboriginal language and culture programs can succeed in achieving the goal oflanguage enrichment.

Mapudungun

Mapudungun, also formerly known as the Araucanian language, has been relatedwith the Penutian languages of North America. Other groups it among the Andeanlanguages20 and yet others postulate an Araucanian-Mayan relationship21 hasadvanced the hypothesis that it is related to Arawak. Other authorities regard it asan isolate language. It has had some lexical influence from Quechua and Spanish.

When the Spanish arrived to Chile, they found four groups of Mapuche:the Picunche, the Huilliche, the Pehuenche, and the Moluche. The first one,quickly conquered by the Spanish, did not have the same fortune than the Huillichethat were not assimilated until the 18th century. The Mapuche settled in araucaniatill now have retained their ethnic identity speaking Mapudungun.

Taori

Australian has always been rich in tradition, with complex social and governing

structures developed from a religious base that stems from creation. So Talkingabout 'when Captain Cook discovered Australia' is not only insulting to theIndigenous people of Australia, but is also incorrect. Aboriginal and Torres StraitIslander peoples were here at least sixty thousand years before the coming of theEuropeans. Avoid using texts or materials which perpetuate historic inaccuracies,or which use euphemisms to describe the historical treatment of Aboriginal andTorres Strait Islander peoples. For example the phrase 'when Aboriginal peoplewere moved to mission stations", hides the fact that force was used in dislocatingAboriginal and Torres Strait Islander peoples and their communities, from theirhome land. To look for and use materials which incorporates an indigenousperspective on history is always the best option.

20 (Greenberg 1987, Key 1978)21 (Stark 1970, Hamp 1971); Croese (1989, 1991)


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Do we share celebrations?

- We Tripantu

Some people celebrate the Mapuche New Year between the 21st and 24th of Junewhen the winter solstice (the shortest day of the year in the southern hemisphere)is produced. But it is not official in our country.

- Maori Language WeekEvery year, at the end of July, it is officially celebrated Maori Language Week.

Yesterday and Today for Maori and Mapuche


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Aboriginal22Rights

Indigenous Australians

Linguistic discrimination of the Indigenous peoples of Australia is longstanding andwidespread. The linguistic portrayal of Aborigines in public and official documents,textbooks and the media is and has been mainly negative and stereotypical. TheIndigenous peoples of Australia are described primarily in racial group terms, forexample 'blacks' or 'Aborigines', and almost never as individuals with personalnames. There are Terms to denote Indigenous peoples of Australia such asAborigine(s). Some Indigenous peoples of Australia object to being labelled'Aborigines', because it is a term which was imposed on them by the Britishcolonisers, and because it is the general term for any Indigenous peoples in theworld. They prefer to be known by their specific names. Others, however, consider

the noun 'Aborigine(s)', which has to be capitalised to be acceptable. AlsoAboriginal is use to describe the Indigenous peoples of Australia but manyIndigenous peoples feel this use to be degrading.

So when using these terms musrt exist the certain about if its acceptable for thepeople inferring to. There are many terms that must be avoided such as 'full-blood(s)', 'half-caste'(s), 'part-Aborigine(s)', 'quarter-caste'(s), 'hybrid' are racist anddehumanising terms that have been used to serve discriminatory purposes. Suchterminology is unacceptable and must not be used.

Mapuche :

In mapuche cause is well known the situation of Elena Varela, the documentarymaker who called the press attention to the unjustified and unacceptablecriminalization . She emphasized that the criminalization of the demonstrations isaccompanied by cruel repression, which she herself has witnessed, and finishedby requesting intervention by the Human Rights Council, to bring to an end thepractice by the state of Chile. For she, the charges laid against Mapuche peoplehave related to alleged crimes against property or material damage, and none tocrimes against life; moreover, some sentences have been passed on the solebasis of statements by anonymous witnesses. the state has persecuted some ofthose who have violated human rights during the dictatorship, it has not persecutedthose who currently violate the essential human rights of the Mapuche nation. Inthe cases of two of the most recent killings of young Mapuche people, two

22Glossary Western Canadian Protocol Framework for Aboriginal

June 2000 Language and Culture Programs


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unarmed young men were shot in the back. Added to this they have chargedmembers of the communities with criminal offences, and the application of the lawagainst terrorism, and to guarantee a dialogue on equal terms between thegovernment and the Mapuche nation.

About this situation , the paediatrician , Jos Venturelli, who have live between withmapuche people, when asked he referred to the consequences of the repressionof the Mapuche communities, and the effects on their health of the humiliation theyreceive. He also referred to Chile as a state of apartheid, in which the Mapuchenation and indigenous people suffer oppression not unlike that experienced by theblack population of South Africa in the recent past, as a result of that countryspolicies and practices.

demonstrations by the Mapuche people for the protection of their fundamentalrights and ancestral territories, in the form of the application of the law against

terrorism and the detention of documentary makers who have reported on theconflicts between Mapuche communities, on the one hand, and the state of Chileand private interests on the other.

Valuing Aboriginal language and culture

Talking about an Aboriginal culture,its language and religious activities ,mentioning expressions such as 'magic', 'sorcery', 'superstition' which imply aninherent inferior quality when compared with non-Aboriginal (usually white,western) religions and practices must be avoided. The terms 'religious practices','rituals', 'religion', 'religious beliefs' are recommended.


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Influence of Colonization and Globalization

Colonization

From the perspective of the Aboriginal people, the post-contact period ischaracterized as a time of great displacement and dislocation. Colonizing forcesdisrupted the fundamental relationships and ways of being in the world. However,time and experience have shown that Aboriginal people are survivors. Despite theintensity of the assimilative forces, their world view continues to provide meaning,direction and a sense of integrity to those who were given or who had made thechoice to listen.

Globalization

23

From the 1960's to the 1980's, over 100,000 Mapuches have emigrated from therural south to the urban environment of the capital city, Santiago. Emigration,urbanization and encroachment on Mapuche lands from large scale agriculture,mining and forestry organizations in the south of Chile have accentuated theacculturation of Mapuches into the dominant culture. Poor schools, losses oflanguage, of identity and of their ancestral and communal lands have had negativeeffects on the Mapuche social structure and way of life.

in recent years the Mapuche have nearly returned to their previous population size,and have made significant advances in strengthening their traditional culturalfoundation. The Chilean government has also made initial steps to redresshistorical inequities, through such things as the creation of Mapudungun classes inelementary schools in the south 24.Another recent sign of the resurgence of Mapuche culture includes the opening ofthe first Mapuche University in Puren. The Mapuche University, run by Mapuchesfor the higher education of Mapuches, opened this spring. A machi and a lonkoboth serve on the governing board of the Mapuche University.

23 The first time when it mentioned was in Declaration of Cultural Diversity UNESCO, (2001)

24Taken from the article aprueban alfabeto mapuche nico (Oct 19, 1999). El Mercurio de S wiit

htantiago.


24
http://onlinelibrary.wiley.com/doi/10.1111/j.1467-8373.2009.01418.x/full#b1003http://onlinelibrary.wiley.com/doi/10.1111/j.1467-8373.2009.01418.x/full#b1003


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Influence in language

Influence of Maori in English25:

Many Mori words or phrases that describe Mori culture have become part ofNew Zealand English and may be used in general (non-Mori) contexts. Some ofthese are:

Aotearoa: New Zealand. Popularly interpreted to mean 'land of the long whitecloud', but the original derivation is uncertain.aroha: Love, sympathy, affectionarohanui: "lots of love", commonly as a complimentary closehaere mai: welcome, lit. come herehaka: a chant and dance of challenge (not always a war dance), popularised by the

All Blacks rugby union team, who perform a haka before the game in front of theoppositionhngi: a method of cooking food in a pit; or the occasion at which food is cookedthis way (compare the Hawaiian use of the word luau)hongi: traditional Mori greeting featuring the pressing together of noseshui: a meeting; increasingly being used by New Zealand media to describebusiness meetings relating to Mori affairsiwi: tribe, or peoplekai: foodkapai: very pleasant; good, fine. From Mori 'ka pai'kaupapa: policy or principlekia ora: hello, and indicating agreement with a speaker (literally 'be healthy')koha: donation, contributionkrero: to talk; to speak Mori; storyKura Kaupapa Mori: Maori language schoolmana: influence, reputation a combination of authority, integrity, power andprestigeMoritanga: Mori culture, traditions, and way of life. Lit. Moriness.marae: ceremonial meeting area in front of the meeting house; or the entirecomplex surrounding this, including eating and sleeping areasPkeh: people of non-Mori origin, especially those of European originpiripiri: clinging seed, origin of New Zealand English 'biddy-bid'.pwhiri: ceremony of welcomepuku: belly, usually a big onetngata whenua: native people of a country or region, i.e. the Mori in NewZealand (literally 'people of the land')tapu: sacred, taboo; to be avoided because of this; (a cognate of the Tongan tabu,origin of the English borrowing oftaboo)

25 R. J. H. Matthews, Maori Influence on New Zealand English. World Englishesv, 1984.


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tangi: to mourn; or, a funeral at a maraetaniwha: mythical water monsterte reo: the Mori language (literally, the language)waka: canoe, boat (modern Mori usage includes automobiles)

whnau: extended family or community of related families

Influence of Mapudungun in Spanish26:

Mapuche languages are spoken in Chile and to a smaller extent in Argentinaintwo living branches: Huilliche and Mapudungun, there is some discernible lexicalinfluence from Quechua.

Achuncharse: (chuchu or chunchu, specie of owl which gets small whenconfronted) lose courage and strength.

Allallay (allaalla, Mapuche expression): expression to refer, with enthusiasm,something nice or pretty.Cahun: It is a kind of party, where people have fun and get drunk.Chamanto (Chamalla, blanket wool) woven blanket.Chape (chape, trapeln, tie) braid.Cufifo (kufn hot water, ie. walking heated by excess alcohol): drunk and happy.Curiche (kuru: black and che: people): person with dark or black skin.Guarn (waren, be bad): rat.Guata: BellyPich (pichi or Pichin, small, little): urinate.Irse a las pailas (payla o paylla, back or face up): falling back.Maln: It means to attack to the enemy tribes. Now, it refers to organize a party ina peaceful way. It is like a surprise party.Pichintn: A little of something. A small portion.Pilucho: naked.Pin (pigen opie) roughness of the skin, dirt,Pololo (Pololo): boyfriend, casual or temporary common name given to severalbeetlesPoncho (pontro, blanket): poncho.Pucho (puchun, originally referred to the cigarette butt): cigaretteQuiltro (Kiltro originally: small dog, with eyes covered by hair, one of the twoindigenous breeds): mutt.Trapicarse (trapi, chili? choke on saliva.Trifulca: a battle.

26 Muoz Urrutia, Rafael, ed. (2006). Diccionario Mapuche: Mapudungun/Espaol,Espaol/Mapudungun (2 edicin). Santiago, Chile: Editorial Centro Grfico Ltda


26
http://en.wikipedia.org/wiki/Huillice_languagehttp://en.wikipedia.org/wiki/Mapudungunhttp://en.wikipedia.org/wiki/Quechuahttp://en.wikipedia.org/wiki/Huillice_languagehttp://en.wikipedia.org/wiki/Mapudungunhttp://en.wikipedia.org/wiki/Quechua


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EXERCISES AND ACTIVITIES

Complete the crossword

1. Soul of culture2. Native people of southern Chile.3. Native people of New Zealand4. Mapuche New Year5. Language of Maori

Maori Language Week is celebrated in...a) September - octoberb) November - decemberc) July - August

Mapuche:a) represent the largest indigenous nation in the countryb) belong to the Polynesian groupc) mean black people


2.

3.

4.

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1.5.


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According to the Maori influence in New Zealand English , Aotearoa means:a) group of native people

b) New Zealandc) people belonging to the Polynesian group

Mapudungun is also called:a) Araucanianb) Te reoc) We tripantu

Mapuche groups live in Chile and...

a) Perub) Argentinac) Bolivia

In 2010, the government of New Zealand, decided to...

a) formalize its support for the UN Declaration on the Rights of Indigenous People.

b) sign against the UN Declaration on the Rights of Indigenous People.

c) give some money to the Maori communities


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CONCLUSIONS

Most attempts at integrating Aboriginal perspectives and subject area contentinvolve the integration of the Aboriginal content into the Education27 So, thegovernment and private entities should promote this language and develop someschool projects for children and parents. In that way the language can be passedfrom generation to generation and doing this we can avoid discrimination againstethnic groups.

It is really difficult not to realizing about the importance of respecting andpreserving values and beliefs of Aboriginal cultures. Trough investigations havebeen shown that recovering ancestral language learning increases critical thinkingskills, creativity, and flexibility of mind in young children language learning. Exist

several aspect that get beneficed suc as economic Benefits related with the needfor communication between speakers of different languages , in this way thespread of certain languages and the development of others would not haveoccurred were it not for the need for people to deal with others . In that caselanguage is language used to conduct business such as International corporationspresent in multiple cities in multiple continents, where people is required to functionfluently in several languages. Social phenomena related with economy is themigration where the original Language are inevitably brought with them, andcommunities are finding themselves needing to function in new languages in orderto fit in society and with this appear the second aspect the Cultural one .Belonging to a determined community means in the worst scenery sufferingbecause the participation in society is restrained. It affects all the aspects of dailylife. But When peopleis able to break with intolerance and agreed to share thelanguage, they learn more about one another. The more they learn, the less theysee one another as "others28." Sharing cultures is woti no dude a meaningfulexperience that only gives benefits to the participants.finally this is reflected in theacademic aspect , learning a second language is the underlying linguisticknowledge that is acquired. Most of the rules of language such as form andstructure are not consciously understood , they are naturally accepted. When anindividual is faced with the challenge of learning a language later in life, theprocess is much a much more conscious, academic, and theoretical one. Rules,structures, and forms are identified and committed to memory while the learnerswork to incorporate those new structures into their linguistic repertories29.

27 http://services.admin.utas.edu.au/equity/just_talk/#languageasVehicle28http://www.yourdictionary.com/dictionary-articles/Second-language-benefits.html29http://www.yourdictionary.com/dictionary-articles/Second-language-benefits.html


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http://www.yourdictionary.com/dictionary-articles/Second-language-benefits.htmlhttp://www.yourdictionary.com/dictionary-articles/Second-language-benefits.htmlhttp://www.yourdictionary.com/dictionary-articles/Second-language-benefits.htmlhttp://www.yourdictionary.com/dictionary-articles/Second-language-benefits.htmlhttp://www.yourdictionary.com/dictionary-articles/Second-language-benefits.htmlhttp://www.yourdictionary.com/dictionary-articles/Second-language-benefits.html


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The preservation and enhancement of Aboriginal languages is a matter of nationalpride and honour. Due to ignorance, we guess, this source of traditional knowledgeis dying with the Elders.

Rescuing native language through use of language is helful in many aspects asmentioned before economically, culturally and academically .In the last one whichconcerns to us is a excellent way to improve the ability of identifying structures andforms , and with that recognize similar aspects in the learner's native language.With no dude the process of learning a new language actually improves thelearner's understanding of their native language as well and means a significantcontribution to the national identity, its acceptance and incorporation in everydaylife. Doing it a bicultural society wold exists. It is imperative that immediate actionbe taken30national and indigenous identity is dynamic and can shape each other inpositive ways.

Language a and culture are inseparable we cannot be teachers without beingteachers of culture 31 Culture to refer to the knowledge and practises of peoplebelonging to a particular social groups in this case national groups

The language education that we propose as an instructional system, must bedesigned considering the objectives of the teaching/learning, the contents , thetasks to be performed, the roles of students and the roles of teachers anddeveloped as a general school subject. With no doubt a many methods ofteaching languages exist32 : the structural view treats language as a system ofstructurally related elements to code meaning (e.g. grammar), the functional viewsees language as a vehicle to express or accomplish a certain function, such as

requesting something and last but not least, the interactive view sees language asa vehicle for the creation and maintenance of social relations, focusing on patternsof moves, acts, negotiation and interaction found

Any of them we feel are a significant contribution wether if were develop just oneof the four basic skills listening, speaking, reading and writing or also thesocially-based skills summarizing, describing, narrating to be applied tolanguage classrooms that give opportunities to students to participateactively and equally.

30 . Western Canadian Protocol for Collaboration in Basic Education: Aboriginal Languages Project

Proposal (1996, p. 1)31

Michal Byram,Carol Morga,Teaching-and-learning language-and-culturen32 Richards, Jack C.; Theodore S. Rodgers (2001).Approaches and Methods in LanguageTeaching. Cambridge UK


31
http://www.yourdictionary.com/grammar-rules/Grammar-Patterns-for-Sentences.htmlhttp://www.yourdictionary.com/grammar-rules/Grammar-Patterns-for-Sentences.htmlhttp://www.yourdictionary.com/grammar-rules/advanced-university.htmlhttp://www.yourdictionary.com/grammar-rules/Grammar-Patterns-for-Sentences.htmlhttp://www.yourdictionary.com/grammar-rules/Grammar-Patterns-for-Sentences.htmlhttp://www.yourdictionary.com/grammar-rules/advanced-university.html


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REFERENCES

A Grammar and Vocabulary of the Language of New Zealand, Kendall,

T., and Lee, S. (1820)

Grammar of the New Zealand Language, Maunsell, R. (1894)

Te Reo Maori a Guide to the Study of the Maori Language, Smyth, P.

(1943)

The Maori-Polynesian Comparative Dictionary, Tregear, E. (1891)

A Dictionary of the Maori Language, Williams, H. W. (1957)

First Lessons in Maori, Williams, H. W. (ed.) (1940)

Journal of the Polynesian Society, Vol. 64 (1955), The Compound

Possessives in Maori, Biggs, B.

Complete Manual of Maori Grammar and Conversation, Ngata, A. T.

(1948)

Decolonizing the mind, the politics of language in African literature,

Nairobi: Heinemann, 1986

Leslie Ray, Language of the land: the Mapuche in Argentina and Chile,

IWGIA, 2007

Richard McKenzie Neal, We the People: A Christian Nation, Authorhouse,2010.

Frances Henry and Carol Tator, Discourses of Domination. Univ. of TorontoPress, 2002.

Caroline Clauss-Ehlers, Encyclopedia of Cross-Cultural School

Psychology, Springer, 2009.

R. J. H. Matthews, Maori Influence on New Zealand English. World

Englishesv, 1984 Muoz Urrutia, Rafael, ed. (2006). Diccionario Mapuche:

Mapudungun/Espaol, Espaol/Mapudungun (2 edicin). Santiago, Chile:Editorial Centro Grfico Ltda

Documents

Discrimination through Languaje and Comparison Between Mapuche and Mori