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Language Grief: Its Nature and Function at Community Level |
William Bostock
University of Tasmania
Hobart Campus, Tasmania, Australia
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Content:
Introduction
As part of its culture a community will have an identity or "property
of being one and the same" (Brennan 1988:7). Identity implies survival
and because survival in an unchanged form is not possible it is normal
to accept a degree of continuity as a sufficient defining characteristic
of a community. A community can for example change its language and still
see itself as the same community as many immigrant communities have done.
The extinction of a language therefore does not necessarily involve the
extinction of a culture or a community (Edwards 1985). Communities can
survive a change of language or even several (Brenzinger 1992) but they
can also succumb (Day 1985). Continued functioning requires a concept
of future if a community is not to fall into disunity and ultimately extinction
(Borkenau 1981). The chances of the physical, political, economic and social
survival and future development of a community may be considered to be
increased by a change of language, which will have major consequences for
that community and will be indicated in the state of health of that community.
At community level there is a state of physical health as possessed
by the preponderant number of individuals and manifested in life expectancy,
infant mortality, suicide, depression, substance addiction and other epidemiological
indicators. The presence of significant mental problems has been
described as psychopathology or the inability to behave in ways that foster
the wellbeing of the individual and ultimately of society (Coon 1986:483).
Some of the forms that psychopathological conditions may take concern self-attitude, self-actualisation of potential, the unity of the personality, perceptions
of reality, control of the environment and problem solving (Jahoda 1960:32-33).
When a large proportion of the members of a community are experiencing
these kinds of problems, collective anxiety neuroses can spread by contagion
(Kiev, 1973: 418). Though it is possible to speak of a dichotomy of a "well"
or a "sick" society, it is more usual to conceptualise a spectrum of health
and disease or, as Antonovsky proposes in relation to the question "how
come this group has such a relatively low proportion of people who have
broken down?" (1980: 56), a continuum of health ease/disease. When a community
engages in aggression, cruelty, destructiveness (including self-destruction),
genocide and autogenocide and offensive (as distinct from defensive) war,
it is possible to see these aggressive behaviours as collectively pathological.
Depression is a condition of disease which may prevail in a community.
In depression there is a sense of inadequacy, despondency, pessimism, sadness
and a decrease in activity and reactivity (Reber 1995: 197), which if severe
enough can put survival in question. Does language play a role here?
The ensemble of factors including language which appear to be essential
for community survival have been collectively called "ethno-linguistic
vitality" (Giles, Bourhis and Taylor 1977). Although it is fundamental
in Oriental medicine (as Chi or Qi) (Lewith, 1982), energy is not a concept
in widespread use in Western medicine. Both approaches do however, recognise
a fundamental link between physical and mental health and disease. A theory
of health maintenance and enhancement or salutogenesis asserts that
the key casual factor is a sense of coherence or ". . global
orientation that expresses the extent to which one has a pervasive, enduring
though dynamic feeling of confidence that one's internal and external environments are predictable and that there is a high probability that things will work out as well as can be reasonably expected" (Antonovsky 1980:123). The sense of coherence concept is, moreover, valid at the group level, be it family,
class, neighbourhood, region or country (Antonovsky 1987: 171), with the
proviso that there must first be a sense of group consciousness or subjectively
identifiable collectivity (Antonovsky, 1987: 175). An individual
or group with a highly developed sense of coherence will have a high level
of generalised resistance resources which are identified as rationality,
flexibility and farsightedness (Antonovsky, 1979:112-113), and it is possible
to see language as fundamental to the maintenance of that sense.
Survival-enhancing attitudes and behaviours including language maintenence
Survival is a matter of both attitude and behaviour. In discussing survival
in concentration camps, Bettelheim observed that luck was the foremost
survival factor and although extremely slim, chances could be increased
by the attitudes of courage, decision and conviction, combined with independent
behaviour (Bettelheim 1979: 116-117). On the other hand, one could lose
the will to survive the unconscious motivation of the wish to bring
suffering to an end (327). When confronted by totally overwhelming destructive
forces, a psychoanalytic approach posits that the ego is not seen as worthy
of investment with vital energy by the total personality, so that the very
limited remaining vital energy will be put at the disposition of the id
(Bettelheim 1979: 117). Survival enhancing behaviours would be severely
limited under these circumstances. The appropriate attitude for survival
is thus one of independence, courage and conviction or a strong desire
to maintain the sense of coherence. Correct or appropriate
behaviour cannot be specified in advance but must be formulated in the
light of each situation. It is possible to recognise a number of
different responses from a repertoire of actions which can take place in
one or more of several spheres such as the political, economic, cultural,
environmental and military. The responses may include a selection
from the ranges of action/passivity, submission/resistance, low profile/high
profile, silence/verbalisation, flight/fight, and non-violence/violence.
Any selection of the most appropriate form of action can only be done with
an assessment of the strength of the opposing forces, while taking into
account the likely effect of losses in producing a state of grief and the
effect of further losses, and an assessment of the likelihood of a positive
outcome which will engender a healthy emotional state of vitality. A prolonged
state of depreciated identity, loss of self-esteem and vision of future
can be fatal, and it is in this area that the maintenance of language can
play an important role (Fishman 1981).
A community will seek to survive and to maintain its identity but a
change of identity may be seen as the price of survival. Although a mother
tongue is fundamental to identity, imminent loss of mother tongue and shift
to another one is a situation that has confronted many communities, in
other words, the prospect of language death. A number of combinations of
attitude and behaviour in communities facing the prospect of language loss
could be present but generally there are four possibilities of response
available on the basis of attitude and behaviour, viz. a community can
acquiesce in either a healthy or a pathological way, or it can resist,
in either a healthy or a pathological way. After a response through action
(or non-action) there will be a modified emotional state, which, if the
action has been unsuccessful, or if a loss is imminent, will be one of
grief.
The process of recycling of emotions, attitudes and behaviours, particularly
at the active, violent, high profile ranges of the behavioural repertoire
in the form of the "vicious circle" has often been referred to and appears
to be a common characteristic of unresolved situations. "The role of loss
. . . (in an individual or community). . . leading to a grief which is
dominated by anger, followed by recriminative actions against the perceived
aggressor, is a circular process which has psychological and sociological
components and is observed in many blood feuds and wars between nations."
(Haig 1991: 204).
Grief including language grief
Though commonly associated with the loss or imminent loss of a loved
one, grief or deep or violent sorrow can result from the loss of a limb,
a home, an object, a country, political autonomy, a culture, a language
or a combination of these producing a state of compound grief. Grief is
closely related to health and has been depicted as a mechanism with
the function of restoring health after loss. When grief is playing an essential
part in the re-establishing of a sense of coherence within a radically
changed first-loss situation, it is can be a positive health-enhancing
process. For a collectivity, grief can have a species-survival value (Haig,
1990: 25) and thus grief has a function as an adjustment mechanism at collective
level.
Where the process of grief or grief-work has not led to a new health-restored
state, it is pathological, abnormal or unresolved (Haig, 1990:107). Unresolved
grief does not allow an accommodation but perpetuates stereotyped repetitions
and extensive interruptions to healing. Pathological grieving often arises
following an unnatural death involving violence such as homicide, suicide
or accident (Haig, 1990: 112). The unresolved questions of responsibility
and perhaps a burden of guilt can prevent a normal grief process and therefore
the restoration of health (Haig, 1990: 107).
An individual will never completely lose his or her mother tongue and
it will always remain at the basis of personality and strong feeling of
attachment is normal (Weinreich 1953: 99-100). In addition, language plays
a fundamental role in creating, operationalising and sustaining the sense
of coherence and therefore wellbeing of an individual and a community.
However, as has already been noted, communities do survive a change of
language, whether through compulsion or strategy and often as a matter
of physical survival. As with any other type of loss, this will necessarily
entail a grief reaction, the type of which will depend on the nature of
the loss, with regard to the involvement of violence. Grief concerning
language death including localised language or dialect death could take
the form of anticipatory grief over a loss that is foreseen and could be
allied with another loss such as that of land, autonomy, status or reputation.
In the case of a community that has been programmed for destruction, systematic
language deprivation will be seen as an integral part of a greater strategy
involving also a deliberate disruption of the sense of coherence, identity
and every other valued possession. There is suggestive evidence that pervasive
and persistent despair kills through a complex psychic and hormonal process
which exhausts the cortex of the adrenal glands and probably the ability
to adapt to stress (Chatan 1976 :116) and it can therefore be deduced that
despair over the loss of a language may be fatal in consequence.
Such communities are unlikely to experience a normal grief reaction. In
communities where language is dying through 'natural causes' ie. no violence
is involved, a normal grief reaction may be much more readily expected.
Normal grief will aid adjustment but abnormal, pathological or unresolved
grief and mourning, the expression of grief, has serious consequences for
the health and therefore survival of a community, as it does for the individual.
It has been asserted that ". . .much psychiatric illness is an expression
of pathological mourning." (Bowlby 1979: 53), an observation that could
be considered valid at collective level also.
Responses to a situation of actual or potential language death
Communities have displayed a wide variety of attitude and response to
the threat to their language. Classifying these according to attitude and
behaviour, the following case studies can be observed.
Type 1 Attitude: Acceptance/Behaviour: Healthy
- Case (i) The Gaels of Nova Scotia
It has been argued that language is only one of a number of markers
of identity and as such can be dispensed with without significant loss
of identity, the Gaels of Nova Scotia being an example (Edwards, 1991).
In 1880 the number of Gaelic speakers in Cape Breton Island was close to
88,000. Gaelic became an oral language, there was much out-migration, no
provision for Gaelic education, and some persecution of Gaelic in the schools,
resulting in a decline such that Gaelic in Cape Breton Island and other
parts of Nova Scotia it is now in the gravest danger of extinction (Edwards
1991: 225-227). The Gaelic community have it is reported nonetheless been
able to maintain a sense of identity, though in a symbolic rather than
linguistic way through such activities as a kilted golf tournament (Edwards
1991: 277).
Although Gaelic in Scotland received negative treatment in earlier times
(Dorian, 1981), all evidence appears to indicate that the Gaels of Nova
Scotia are a healthy well-adjusted community who have survived the loss
of their language without any symptoms of pathological grief and appear
to be fully integrated into the mainstream of anglophone Canadian culture.
Case (ii) The Javanese
Javanese is the indigenous language of the island of Java which has
75 million speakers (Grimes, 1992:587) who are now witnessing the rapid
development and expansion of another language, Bahasa Indonesia, as the
sole official language of the Indonesian Republic. The resource-rich Indonesian
archipelago has seen many dominating foreign powers who imposed their languages: Sanskrit in the Hindu period, Arabic in the Islamic period, Dutch under
the Dutch, Japanese during occupation of World War II, and more recently
English through modern day tourism and contact with US and transnational
English-medium corporations from various countries. Because of the trading
significance of the Straits of Malacca and the port of Malacca, Malay became
the lingua franca. Malay was also simpler than Javanese which according
to Alisjahbana (1966:59) is in fact for foreigners more than one language
on account of its various levels of expression according to rank, age or
other criteria. During more than 300 years of rule, the Dutch were obliged
to use Malay to implement their policies while making variable efforts
to introduce Dutch to the indigenous peoples. At the All-Indonesia
Youth Congress in 1928 the policy of 'one mother country, one people, one
language" was adopted and Malay rather than Javanese was selected as that
language on account of its status as lingua franca and language of Islam
throughout the Archipelago (Johns l963:4l3). Thus after independence in
1949 Malay became Bahasa Indonesia, the national language of a state consisting
of 3,000 islands, 250 language communities and today 195 million inhabitants.
The absence of conflict over the downgrading of Javanese could be attributable
to the fact that the majority of intellectuals promoting Bahasa Indonesian,
including Sukarno, one of the main architects of the revolution, were wholly
or partly Javanese in background themselves. In addition, Javanese had
not been a language of political dominance for many centuries on account
of the long colonial period and the fact that Malay already had a strong
position as a national language in neighbouring colonies and countries.
Type 2 - Attitude: Acceptance/Behaviour: Pathological
- Case Study: The Australian Aborigines
In February 1988 a national newspaper published an article entitled
"A Thousand Yarns Will Follow Ben to the Grave" (Weekend Australian, Feb
6-7,1988: 3) and went on to describe how when Mr Ben Murray aged about
97 dies, his language of Thirari will go with him to the grave. Soon the
other Aboriginal languages of Arabana, Wangangurru and Diyara with only
a handful of speakers between them, will follow. Of the original estimated
500 Aboriginal languages only 50 were considered viable in the 1980s (Lo
Bianco, 1981:10), a figure confirmed in 1991 (Blake 1991:6), and only 40,000
of a total Aboriginal population of 180,000 stated that they regularly
used an Aboriginal language at home (Clyne, 1991: 42-43). Although
Aborigines were involved in some instances of resistance against the influx
of Europeans, their geographic dispersal, non-violent ecology-valuing culture
and lack of political or military structures meant that they were not inclined
towards a major war of resistance. However, the profile of mental and physical
health statistics indicate the presence of an acute pathological state.
Firstly, their total numbers were reduced by three quarters from an estimated
300,000 before the arrival of Europeans to 75,000 in the first 100 years
of settlement up to 1888 and then to only 67,000 in 1930, but increasing
since then to 180,000. The life expectancy of Aborigines at birth was calculated
by a National Population Inquiry to be 50 as compared with the Australian
figures of 69.3 for males and 76.3 for females (Rao and Bostock, 1989).
Infant mortality, sexually transmitted diseases and leprosy are all many
times higher in rate than for the rest of the population. There was sufficient
psychiatric disability for one commentator to describe several Aboriginal
communities as "sick societies" (Cawte, 1973: 365). Some of the contributing factors have been identified as gross stress, interference with vital strivings, crisis of identity, poverty, disturbance of domesticity and pervasive deprivation (Cawte, 1973: 378), while the manifestations are shortness of longevity, abnormal incidence of suicide, homicide and lack of will to live. These
characteristics coincide with the pathology of grief: an unresolved state
of emotional disturbance resulting from loss of land, autonomy, culture
and language. The lack of a strong language revival movement can be interpreted
as symptomatic of a feeling of inequality in the face of the immensely
overwhelming power of the Anglo-American language and culture in Australia.
Type 3: Attitude: Rejection/Behaviour: Healthy
- Case (i) The Yiddish
There are today slightly more than 2 million mother-tongue claimants
of Yiddish worldwide, with roughly 1 1/2 million in USA, 220,000 in countries
of the former Soviet Union, and 215,000 in Israel (Grimes 1992: 647). While
in some respects not meeting the normal definitional requirement of being
a community (geographical concentration in a single area), the abundant
sense of identity, community spirit and a social structure based on religion,
permit the recognition of the Yiddish as a community. In defining Yiddish
as the language of the Ashkenazic subculture group of the Jewish people
(Weinreich, 1981: 103) it is possible to recognise a single community.
The fact that these people lived in ghettos gave some geographical concentration
though the precise role of the ghetto is the subject of conjecture (Weinreich,
1981). While Yiddish is probably no longer the main defining characteristic
of the Ashkenazic community as a result of the holocaust and the foundation
of the state of Israel where Hebrew won in the battle with Yiddish to become
official, Yiddish has an undeniably poor state of health. However, it has
certainly not expired as "death and ill-health are not the same thing"
(Fishman 1985: 211). The death of Yiddish has been long predicted and even
proclaimed though in fact has not yet occurred. The grounds for grief over
Yiddish are manifest. Among the few remaining traces of human presence
found in what had been the ghetto of Lodz were the following words written
anonymously in Yiddish
- "I dream of being able to tell the world, as much as this is possible, of my suffering. For never before was suffering so collectively shared
as it is for us in the ghetto. After all this writing in many languages,
I turn again to my own language, to Yiddish, to our graceful mother tongue,
because only in Yiddish will I be able to express my true self, directly
and not, it is my language, and the language of our fathers and grandfathers,
mothers and grandmothers. So I shall love Yiddish, because it is mine."(Anonymous
1944 in Adelson and Lapides 1989: 421)
Considering the history of Yiddish, it is surprising that there is no
evidence of pathological language grief among the members of the communities
where it is still spoken, but rather a positive attitude of the rejection
of death, while the language itself has been claimed to have a "mysterious
miraculous elan vital" (Fishman 1985:213). The vital signs of a renewal
of Yiddish are increased educational interest and activity in a dozen or
more countries but particularly the USA, Canada, France, Holland, Germany
and Israel, and also in a Yiddish medium theatre and literature on a very
wide front (Fishman 1985:212). This combined with the presence of a group
of community leaders who though now old ". . .are blessed with a healthy
dose of supernatural and supernational strength which provides unexpected
faith, energy and opportunity" (Fishman, 1981:55) means that the issue
of language grief over Yiddish is being resolved.
Case (ii) The Irish in the Irish Republic
Ireland was wholly monolingual in Irish Gaelic (now called Irish) until
the 17th century, when English began its march to ascendancy as the dominant
language in a process which was greatly hastened by the famine and mass-emigration of the 19th century. In the 1981 census, only some 5,000 persons claimed to be monolingual in Irish, but over a million claimed to be speakers of
Irish and English in a total population of 3.3 million (Crystal, 1987:
303,359).
The demise of Irish was carried out according to plan by the colonising
power. Political instability, civil disorder and preoccupation with physical
survival worked powerfully against Irish and by 1800 the gentry were entirely
anglophone in their mother tongue and in most of eastern and central Ireland
spoke no Irish at all (Hindley 1990:8). In the 19th Century the process
was hastened by schooling in English, the influence of the Catholic Church
and above all the Great Famine of 1845 to 1849 in which approximately one
million died and the subsequent mass emigration which halved the population
by 1900 (Hindley, 1990:13). In the 20th Century support and respect for
Irish grew, particularly since the foundation of the Gaelic League in 1893
and with great enthusiasm in the twenty six countries after they became
the Irish Free State in 1922. Notwithstanding the respect and reverence
with which Irish is held today, Irish is in fact in a state of severe
decline. ."at the lower extreme of minority language decline. Its official
and honoured status is utterly belied by the inability of the great majority
of the Irish people to speak it... as well as they do their real native
language, which is English." (Hindley 1990:221). However in many
ways the Irish people have demonstrated evidence of a healthy response
to the decline of their original language. Governments have been
elected with a commitment to arresting the decline. The main thrusts of
the Irish language policy are firstly in giving Irish status in the Constitution
as the "national" and "first official language of the state", secondly
in seeking to provide bilingual services in Irish as well as English and
thirdly in seeking to expand Irish language capacity through public opinion,
education, the arts and the media. These tasks are assigned to a statutory
body, the Bord na Gaeilge. In 1989 the Bord had a budget of IR£1,030,000
per annum for 1990-1993 (Bord na Gaeilge, 1989). Ireland is also pursuing
this work through the EU funded European Bureau for Lesser Used Languages,
a body set up with the aim of promoting the 30 plus autochthonous languages
of some 50 million EU inhabitants.
Type 4: Attitude: Rejection/Behaviour: Pathological
- Case (i): The Tamils of Sri Lanka
Sri Lanka has a population of 17.6 million of whom about 75 percent
are Sinhala-speaking Buddhist-practicing Sinhalese and 12 percent Tamil-speaking Hindu practicing Tamils, with the rest of the population being Muslim or
Christian identifying with either language group. The language proportions
are Sinhala 72 percent, Tamil 20.5 percent the remainder being English
or other language-speaking (Quid, 1996:1330). While both great religious
traditions of Buddhism and Hinduism preach non-violence Sri Lanka has in
fact been the theatre of a civil war of a most violent nature in which
language seems to be implicated. Settled originally by people from
Northern India (the ancestors of the present-day Sinhalese) parts of the
island were colonised by the Portuguese and later the Dutch. From 1802
to 1948 the whole island was a British Colony during which time English
was introduced and became the official and dominant language. Following
various expeditions from Southern India, Tamil communities established
themselves and became dominant in the north east over a period of 1,000
years but were also brought in under the British. In the post-independence
period Sinhalese majority agitation led to a 1956 declaration of Sinhala
as the sole official language of the state. In 1972 in response to
protests from Tamils the Sinhalese-dominated government changed the Constitution. Not only did it reaffirm the dominant position of Sinhala but also gave state blessing to Buddhism. (Edwards, 1985:179) In 1958 serious riots erupted between Sinhalese and Tamils over the issue of language rights:
the Tamils seeking recognition of their language and a Tamil state under
a federal system. After considerable agitation Tamil was given official
status in 1977 (as was English in 1983). Economic disparities along community
lines continued to widen and major bloodshed occurred. In 1981 a State
of Emergency was declared and in 1983 a Civil War began between the Tamil
Tigers of Elam (LTTE) and the Sri Lanka State, with various atrocities
on both sides. In 1987 an Indo-Lanka Peace Accord was signed under which
India would cease to supply the LTTE, in exchange for concessions by the
Sri Lankan Government to the Tamils of the North East. In making these
concessions it should be noted that the Sri Lankan Government is hard pressed
with what is virtually another civil war: that with the Janatha Vilnukthi
Peramuna (JVP) or People's Liberation Front, an ultra left-wing Maoist
group committed to the overthrow of the Sri Lankan government by violent
means, and at present in control of parts of the South West.
While the extreme nature of the violent conflicts has received widespread
media coverage, a precise number of casualties is not available. Estimates
include 10,000 civilians in the North East from 1987-1990 (United Nations,
1992: 5) and 12,000 disappearances from 1983-1992 (United Nations, 1992:
37) and as a global figure would be in the hundreds of thousands since
independence.
Without underestimating the importance of the contribution of economic
and political autonomy factors, it is possible to interpret the Sri Lankan/LTTE
conflict as a pathological expression of an emotional state of rejection
of the view that the Tamil language and culture should be removed from
the soil of Sri Lanka. In the words of a writer of Sri Lankan Tamil origin
". . .it was . . . intolerable and unjust that the (Official Languages)
Act, in giving voice to the Sinhala masses, should have shut out the Tamils."
(Sivanandan, 1990: 215) But it is likely that the violence of the
Sinhalese reaction could be related to fear at loss of position of Sinhala:
as one commentator stated "The Sinhala language . . . was in danger of
extinction - and with it the Sinhala people. Where else in the world was
Sinhala spoken but in Ceylon?" (Sivanandan, 1990: 217) Each community
can therefore be seen as reacting pathologically to fear of language death,
Tamil within Sri Lanka and Sinhalese in an absolute sense.
Case (ii): The Irish Catholic minority in Northern Ireland
The demise of Irish in the whole of Ireland has already been noted under
3(ii). Under the Government of Ireland Act 1920 as amended in 1922 the
six counties with Protestant majorities became Northern Ireland and remained
part of the United Kingdom but with self-governing status which was used
to discriminate against the Catholic minority. In 1968 a Civil Rights march
through Protestant areas of Derry/Londonderry marked the beginning of "the
troubles", a period of civil unrest and violent confrontation between Provisional
IRA and the Unionist Parties. British troops were sent to Northern Ireland
in 1969, direct rule from Westminster was established in 1972 and an Anglo-Irish Agreement was signed in 1985. Since 1969 more than 3,000 persons have died violent deaths as a result of the conflict (Quid 1996: 1299). Political
behaviour in this situation involving as it does acts of murder, torture
and random violence on the part of extremists of both sides, is clearly
pathological.
On one level it is a conflict over the control of Northern Ireland by
one community at the expense of another which is claimant to the same political
unit. However, the fact that the conflict is pathological indicates a deeper
level of unresolved grief over language and identity. Unlike the Irish
Republic, where language grief is being healed through the positive steps
that have been noted, in Northern Ireland it is unresolved and without
official acknowledgment. The relegation of Irish language and culture to
second class status was long recognised as a problem and the Gaelic League
was founded in 1893 to rectify this situation by recreating an "Irish Ireland."
When he wrote the following words Gerry Adams, the President of Sinn Fein
the political wing of the IRA, gave the strongest possible confirmation
of the presence of language grief in Ireland and its importance in the
current political struggle "There is no such thing as a neutral language,
for language is the means by which culture, the totality of our response
to the world we live in, is communicated and for that reason the Irish
language had to be destroyed. . . When the language is lost everything
it represents is also lost." (Adams, 1986:138). While recognising
the special function of the Irish language, Adams is critical of efforts
at revival in the Republic as well as the attitude and behaviour of the
Protestants in Northern Ireland.
The theme of the need to resolve language grief is also found in the
literature and speeches of the Provisional IRA. In a special section of
An Phoblacht/ Republican News devoted to the Irish language, the
words of Padraig O Maolchraoibhe are approvingly reasserted: "Decolonisation
is what we are aiming at. Not any kind of regression to another age but
the recovery of our own roots and the ending of the feeling of alienation
produced by having in our mouths the language imposed upon us by imperialism."
(MacDiarmada, 1993:9). The article then goes on to call for a rejection
of not only the English language but also the English cultural values of
materialism, individualism and opportunism which are associated in the
writer's opinion with use of the English language.
Many Irish nationalists without IRA connections have called for a revival
of Irish, and it has been argued by Cosslet Quinn, for example, that linguistic
and cultural affinities bridged the sea between Scotland and Ulster and
that a common Irish-Scottish Gaelic culture shared by Catholic and other
churches existed (Davis 1986: 172). This theme has been taken up by the
European Parliamentarian John Hume:
"The Irish language therefore touches in a very intimate way,
the sense of identity of many of the people of Northern Ireland.
Consciousness of that link- is by no means confined to one section
of this community. The Irish language, Irish music, Irish dancing
are all part of the cultural inheritance of the people of the North, of
all the people who live on this island. It would be a tragedy and
a distortion of history if they ever came to be regarded as the badge
of one section of the community only." (Breathnach, 1989:3).
This view does not have complete acceptance among the Protestant community
many of whom are deeply fearful of abandonment by Britain. Northern
Ireland's suffering thus can be interpreted as a pathological state caused
by unresolved grief over the loss of language, culture and identity by
the Catholics and by an unresolved anticipatory grieving by Protestants
for the potential loss of their culture from the island of Ireland, though
obviously the survival of their language of English is not in question.
The state of unresolved grief on both sides creates a situation in which
there is little prospect of an abatement in terrorism (Alexander and O'Day,
1991:1).
Grief Therapy
- ". . .rebirth requires a mother and in the case of nationalism this is the mother tongue . . ." (Fishman 1973: 410)
The four combinations of attitude and behaviour are consistent with
an emotional state of resolved or unresolved grief, as demonstrated by
the case studies. Grief has been recognised as the mechanism by which a
community may adjust to loss or potential loss. In the case of language,
much will depend upon the circumstances surrounding the loss. Four classes
of circumstances can be identified:
- Our mother (tongue) is dying/has died of natural causes - resolved grief
- Our mother (tongue) is gravely ill but receiving appropriate treatment - resolved grief
- Our mother (tongue) was murdered and we have ourselves lost the will to live - unresolved grief (internalised)
- Our mother (tongue) was murdered and the murderers are still living in our house - unresolved grief (externalised).
In each case the word "tongue" is parenthesised so that the proposition
can be read without it such that the full emotional impact can be felt
as one attempts to understand the violence of the political motivations
noted in several of the case studies. It must also be acknowledged
that against this interpretation it has been stated that the "...whole
issue of 'murder or suicide' is muddied, of course, by ideological leanings"
(Edwards 1985: 52) but the present (sociology of knowledge) approach
is that social constructions of truth including anticipated grief must
be seen as valid components if there is to be an explanation (Jackson
and Penrose 1993). It can be seen therefore that a community can
have its health and even survival affected by circumstances which have
been imposed, in particular, through interference, real or imaginary, intended
or unintended, with its language.
Therapy in individual treatment for grief-related illness
involves a programme of counselling combined with possible psychopharmacologic
agents (Haig 1990). While the latter are not normally available at community
level though it could be hypothesised that widespread substance abuse is
an attempt to resolve grief at communal level, community grief therapy
would take the same form as that for the individual, namely an attempt
to restore vigour, purpose, sense of coherence and sense of future, combined
with an attempt to neutralise feelings of guilt. In cases of language grief,
appropriate therapy would be language therapy, that is attempting to shift
a community from Type 2 or Type 4 to Type 3 or from pathological behaviour
to healthy behaviour. In this therapy a shift to Type 1 would not
be contemplated as acceptance of the loss would not be something that could
be reasonably asked for after a loss involving violence.
A community whose survival is threatened may well find itself locked
into a recycling of unresolved grief reaction causing violence against
a dominant power and/or itself. Generally the grief of the community in
this situation will be a compound grief over loss of land, political autonomy,
self-esteem and identity, as well as language. Whilst the recovery of lost
land and political autonomy may seem an impossible task, recovery of language
and with it self-esteem and identity is not only possible but practicable
and feasible. Moreover it is difficult to suppress should a
community decide to follow this route to the resolution of its collective
grief.
© Thao Lê, Quynh Lê, 1997
International Journal: Language, Society and Culture.
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