{"id":514797,"date":"2024-07-10T16:56:12","date_gmt":"2024-07-10T19:56:12","guid":{"rendered":"https:\/\/revistapesquisa.fapesp.br\/?p=514797"},"modified":"2025-01-30T16:23:14","modified_gmt":"2025-01-30T19:23:14","slug":"research-deconstructs-the-image-of-brazil-as-a-monolingual-country","status":"publish","type":"post","link":"https:\/\/revistapesquisa.fapesp.br\/en\/research-deconstructs-the-image-of-brazil-as-a-monolingual-country\/","title":{"rendered":"Research deconstructs the image of Brazil as a monolingual country"},"content":{"rendered":"

A case identified during research by a federal appeal-court judge some 15 years ago illustrates the importance of the debate around linguistic diversity in the country. The sole official language of Brazil is Portuguese, but there are speakers of more than 200 languages among the population. In the case, the Federal Supreme Court (STF) denied a motion for habeas corpus filed by a Paraguayan detainee with the justification that, although comprehensible, the application had been made in \u201cportunhol\u201d (a mixture of Portuguese and Spanish). According to the STF interpretation, the applicant should have communicated to the Judicial Branch in Portuguese. To understand and confer visibility upon the plurality of languages and Portuguese variants used in Brazil, research conducted by linguists, phonoaudiologists, and educators has gone towards deconstructing the idea that the country is monolingual. These studies, published in 2023, are exemplified by the dictionaries produced in Kaiow\u00e1, spoken by the Kaiow\u00e1 people in the state of Mato Grosso do Sul, and the Cena sign language, used by a deaf community in the interior of Piau\u00ed State.<\/p>\n

The National Inventory of Linguistic Diversity (INDL), an official instrument for the identification, documentation, and recognition of languages used by groups in Brazilian society, was created in 2010 by the National Institute for Historical and Artistic Heritage (IPHAN) by Decree no. 7.387. According to the INDL some 180 Indigenous, and 30 immigration, sign, and Afro-Brazilian languages are spoken in the country. \u201cThey all vary greatly in terms of sounds, morphology, and syntax,\u201d explains linguist Gladis Massini-Cagliari, of S\u00e3o Paulo State University (UNESP), Araraquara campus.<\/p>\n

According to Massini-Cagliari, the first languages incorporated into the inventory were Tucano, Baniwa, and Nheengatu, all of Tupi origin, with the latter considered as the general language of Amazonia. INDL also included Talian, a language created from dialects spoken by Italian immigrants in the southern Brazilian states of Rio Grande do Sul and Santa Catarina, and three other Indigenous languages are held in its database. In August 2022, IPHAN drafted a proposal for inclusion\u2014not yet regulated\u2014of six new languages in the inventory, one of which being Yoruba, spoken in Afroreligious houses of worship with Nago or Yoruba origin, while Hunsr\u00fcckisch was developed from a Germanic dialect base by German immigrants.<\/p>\n

\u201cEven when recognized by an official instrument, in practical terms they do not offer all the communication possibilities available to Portuguese,\u201d says Massini-Cagliari. This means, for example, that few agencies in the healthcare, education, and justice systems are prepared to interact with people in languages other than Portuguese. This may also happen in cities such as S\u00e3o Gabriel da Cachoeira (Amazonas State) and Monsenhor Tabosa (Cear\u00e1) which, through municipal legislation, have coofficialized Indigenous languages. In the Amazonian municipality, with Brazil\u2019s second-largest population of Indigenous peoples, the languages Baniwa, Nheengatu, Tukano, and Yanomami are coofficial. Massini-Cagliari worked on the book Understanding Linguistic Prejudice: Critical Approaches to Language Diversity in Brazil <\/em>(Springer and Editora UNESP) with fellow linguists Ang\u00e9lica Rodrigues and Rosane de Andrade Berlinck, also of UNESP. Released in 2023, the book compiles the results of studies undertaken by a network of researchers from UNESP and the universities of Sheffield (England), Ottawa (Canada), and Amsterdam (Holland).<\/p>\n

Guarani-Kaiow\u00e1 Indigenous people, for example, have different verbs to describe the act of fishing<\/p><\/blockquote>\n

According to Massini-Cagliari, minority languages surviving in specific geographical areas, along with variants of Portuguese, carry a stigma that contrasts with Brazil\u2019s official language. \u201cDuring our research we sought to evidence existing relationships between linguistic prejudice and social discrimination,\u201d she observes. \u201cStudies demonstrate that the \u2018standard\u2019 or \u2018cultured\u2019 Portuguese is, in fact, an idealized abstraction, in many ways distanced from the spoken and written varieties of Portuguese used in Brazil,\u201d she comments. Massini-Cagliari explains that, from a linguistic standpoint, phrases such as \u201cos menino trabalha<\/em>\u201d (\u201cthe [plural] boy work\u201d: colloquialism meaning \u201cthe boys work\u201d), common in popular Portuguese, are not erroneous, but demonstrate aspects of the language\u2019s grammar that determine verb conjugation to be a variable rule. \u201cIn that respect only an agrammatical structure, not naturally reproduced by any native speaker, such as \u201co menino trabalham<\/em>,\u201d meaning \u201cthe boy work (verb pluralized),\u201d would be considered wrong.<\/p>\n

With an end to understanding Brazilian linguistic diversity, linguist Antonio Carlos Santana de Souza, of Mato Grosso do Sul State University (UEMS), has been studying the Portuguese spoken by Quilombolas (slave-descendant maroons) since the 1990s, in locations such as the Cafund\u00f3 quilombo (settlement), in Salto de Pirapora, in the Sorocaba region (S\u00e3o Paulo), and another in Ca\u00e7andoca, in the city of Ubatuba (SP). He also studies Black Afrodescendant rural and urban communities in the states of Mato Grosso do Sul and Rio Grande do Sul. In communities of slave descendants and white settlers who lived on nearby farms, Souza found that residents did not practice gender agreement in significantly high percentages compared to the Portuguese spoken in other communities, i.e., saying \u201co menina<\/em>\u201d (\u201cthe [masculine article] girl\u201d) or \u201ca menino<\/em>\u201d (\u201cthe [feminine article] boy\u201d).<\/p>\n

\u201cReference studies on the theme conducted by American linguist William Labov maintain that among rural Afrodescendant communities, the men normally innovate in their way of speaking, while the women are more conservative,\u201d says Souza. However, during the work in Ca\u00e7andoca, he found that the women were changing their way of speaking, conforming to gender agreement more frequently than the men. \u201cI discovered that the women have become more involved in the economic life of the community, selling bananas and receiving tourists. This contact has brought about changes in the way they communicate,\u201d says the UEMS researcher.<\/p>\n

Discussions on the relationships between language and society are nothing new to the world of linguistic studies. The concept of linguistic prejudice, although not yet so named, appears in studies by Swiss linguist Ferdinand de Saussure (1857\u20131913), but it was only in the 1960s that sociolinguistics, the science of language-society relationships, emerged. In that decade, the concept of linguistic prejudice was coined primarily from the research of William Labov, who studied variants of English spoken by Afro-American communities. \u201cHe demonstrated the complexity of the language used by these people, helping to deconstruct the idea that the spoken use of anything other than standard English was inferior or incorrect,\u201d says Berlinck, of UNESP.<\/p>\n

\"\"Ayana Saito<\/span><\/p>\n

Adopting Portuguese as the sole official language confers a certain linguistic unity, providing practical benefits to a country with the continental dimensions of Brazil. Nevertheless, researchers defend the notion that science can help to bring other languages spoken across the country into the light. \u201cThere is little awareness in society about the losses that the Portuguese language monopoly cause for the country,\u201d says Indigenous history professor Graciela Chamorro, of the Federal University of Grande Dourados (UFGD), in Mato Grosso do Sul. She considers that when a language is lost, the cultural memory and repertoire of the community in question disappears with it. Subject of Chamorro\u2019s studies for over 30 years, the Kaiow\u00e1 Indigenous people have different verbs to describe the act of fishing, which vary according to the size of fish caught and the techniques used. \u201cThese different words, for example, provide information on the size of the fish, and the instruments to be used, and can reveal technical knowhow which could not be accessed without a mastery of the language,\u201d Chamorro argues.<\/p>\n

All the languages spoken by fewer than 100,000 people around the globe are endangered, according to an atlas published by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in 2010. This is the case for all Indigenous languages in Brazil. \u201cIn Mato Grosso do Sul, Kaiow\u00e1 and Guarani, very closely related sister languages, have 26,500 speakers,\u201d she says. The mother tongue of this Paraguay-born researcher is the Guarani practiced in that country. In 1983, when she began researching Kaiow\u00e1 in Mato Grosso do Sul, she was unable to understand what was being said. This challenge led her to study Kaiow\u00e1 and to create glossaries, which, in 2017, gave rise to a dictionary project, and in 2023 Chamorro published a Kaiow\u00e1-Portuguese dictionary<\/a> with more than 6,000 translated words, along with cultural and linguistic notes, demonstrating the Kaiow\u00e1 people\u2019s world view. The book, released by publisher Javali, was based on collaboration between Indigenous and non-Indigenous people.<\/p>\n

Chamorro cites historical Indigenous language dictionaries, such as the vocabulary developed by Jesuit Antonio Ruiz de Montoya (1585\u20131652), which served as a basis for the study into Guarani-group languages, of which Kaiow\u00e1 is one. Additionally, in 2014, during master\u2019s research at the Federal University of Mato Grosso do Sul (UFMS), Eliane Berendina Loman de Barros, of the Missionary Evangelical Linguistic Association, created a bilingual Kaiow\u00e1-Portuguese dictionary, not yet published in print. \u201cKaiow\u00e1 has been studied for over 60 years by linguists of the association, with the aim of translating the Bible, hymns, Christian teachings and concepts outside the ethnic culture. In my case, I took the reverse path,\u201d explains Chamorro. In other words, according to the researcher, studies conducted by these religious scholars were ultimately prepared to spread their messages among the Indigenous peoples, using Kaiow\u00e1 to translate concepts and ideas from the Portuguese. Unlike them, Chamorro\u2019s dictionary presents Kaiow\u00e1 words \u201cadorned with the Kaiow\u00e1 culture.\u201d Translated into Portuguese, these seek to approximate two linguistic and cultural experiences, which oftentimes reveal profound philosophical aspects of the Kaiow\u00e1 people. One of the challenges in the process was translating words such as avy\u2019a<\/em>, for example \u2013 an ambivalent Kaiow\u00e1 verb, this would be the equivalent to \u201ceu felizo<\/em>\u201d (\u201cI happy\u201d as a verb with masculine agreement) or \u201ceu feliza<\/em>\u201d (\u201cI happy\u201d as a verb with feminine agreement). As this verb does not exist in Portuguese, for the dictionary it was translated as \u201ceu estou feliz\u201d (\u201cI am happy\u201d).<\/p>\n

\u201cIndigenous language dictionaries contribute to obviating the risk of their extinction, encouraging their revitalization in the written form,\u201d she says. However, she adds that the vitality of these languages depends, above all, on their use in the spoken form. \u201cIn this respect my work is a warning to the Kaiow\u00e1 people about the need to use Kaiow\u00e1 not just in the family environment, but also in public spaces,\u201d states the researcher (see <\/em>Pesquisa FAPESP issue n\u00ba 273<\/em><\/a>).<\/p>\n

Linguist and educator Ronice M\u00fcller de Quadros, of the Federal University of Santa Catarina (UFSC), says that Brazilian Sign Language (LIBRAS), used by the Brazilian deaf community\u2014particularly in urban areas\u2014is in the process of being preserved as heritage by IPHAN. To facilitate this the language must have been described, documented, and inventoried by researchers. Specialists from across Brazil have been working with LIBRAS, including a 35-strong research group coordinated by Quadros since 2014. One of the outcomes of studies conducted by this network, which partners up with deaf researchers around the country, was the publication of an online LIBRAS grammar by Arara Azul in 2021, also available on the UFSC website<\/a>. This work was reedited in 2023 by the Brazilian Institute for the Education of Deaf People, in two extended and updated volumes totaling more than a thousand pages. \u201cThe editing of this grammar is a significant milestone in the process of recognizing the language. However, there is much to progress,\u201d Quadros says. The scholar explains that LIBRAS makes more use of visual and spatial resources than other languages; it is possible, for example, to use both hands to produce multiple, simultaneous meanings. \u201cWe need to carry out studies to investigate these complex meanings,\u201d she proposes.<\/p>\n

As well as LIBRAS, there are other sign languages in Brazil, such as Cena, used in the interior of Piau\u00ed State<\/p><\/blockquote>\n

Acknowledged as a legal means of communication and expression for deaf people through Law no. 10.436, of 2002, LIBRAS was consolidated as an academic research subject from 2006, when early degree courses in the language were devised. Back then, UFSC and nine other institutions, including the University of S\u00e3o Paulo (USP), began to offer this learning pathway, and today some 40 LIBRAS courses are offered, particularly across public universities, covering all Brazilian states. Another relevant legal landmark was the 2021 amendment of the Law of Directives and Bases (LDB), to include the bilingual education of deaf people with a separate modality, in the same manner as occurs with Indigenous education. As a consequence, all education networks became obligated to offer learning support services in line with the linguistic specificities of deaf students, including faculty members bilingual in LIBRAS and Portuguese, and instructional materials available in sign language.<\/p>\n

\u201cThis measure is now being implemented by education networks,\u201d reports phonoaudiologist Cristina Broglia Feitosa de Lacerda, a professor in the Special Education postgraduation program at the Federal University of S\u00e3o Carlos (UFSCar). According to the researcher, students can be enrolled in both regular schools and specific institutions for deaf people. The municipal education network of S\u00e3o Paulo has six exclusive units for such people.<\/p>\n

\"\"Ayana Saito<\/span><\/p>\n

Lacerda says that despite advances in the offer of courses to qualify professors to work with bilingual education in LIBRAS, Brazil currently has the challenge of creating instruments to measure the development of these children in the classroom. The phonoaudiologist explains that professors currently observe student evolution based on subjective criteria, and institutions do not have clear parameters to devise specific actions and provide impetus to their learning. Conscious of this gap, Lacerda created an instrument to evaluate the progress of deaf children in the use of LIBRAS based on research funded by FAPESP, conducted in partnership with researchers from the University of Barcelona, and concluded in 2023. To this end she analyzed the development of narratives by 100 deaf students in S\u00e3o Paulo schools, creating a method to set common criteria to be applied in assessing other such learners.<\/p>\n

In addition to LIBRAS there are at least 22 sign languages among deaf communities in Brazil, as identified in doctoral research defended in 2023 by linguist Din\u00e1 Souza da Silva, under the guidance of Quadros, from UFSC. \u201cThe languages were developed by isolated communities that don\u2019t have contact with LIBRAS, creating their own forms to enable communication,\u201d expounds Quadros. One of these is Cena, used by a community of deaf people in the town of V\u00e1rzea Queimada, inland Piau\u00ed State. \u201cIt is considered autochthonous, i.e. created without influence from any other languages, and has been in use for some 90 years,\u201d recounts Anderson Almeida da Silva, of the Federal University of Pernambuco (UFPE), who has been undertaking studies with the community since 2017. With a population close to a thousand, the town is currently home to 33 deaf individuals. According to Almeida-Silva, this number is the result of several marriages between blood relations in the past. \u201cCena runs the risk of disappearing, as the last person born deaf in the town is now 17,\u201d he says. Although there is a LIBRAS school in the city, Cena is still very much used, especially by older people.<\/p>\n

\"\"Ayana Saito<\/span><\/p>\n

In December 2023, as an outcome of studies by Almeida-Silva and a team of specialists, including the V\u00e1rzea Queimada deaf community, the first ever Cena dictionary was launched, with equivalents in LIBRAS and Portuguese, and 250 words. Sponsored by the Piau\u00ed State Government, 500 copies were printed, and an e-book version is set to be available this year. \u201cThe dictionary enables the memory of the language to be safeguarded and the community identity enhanced,\u201d he emphasizes.<\/p>\n

With a view to expanding the comprehension of sign languages used in small Brazilian deaf communities, in 2023 Rodrigues, of UNESP, embarked upon research funded by FAPESP into emerging sign languages used in the cities of Boa Vista (Roraima), Buriti dos Lopes (Piau\u00ed), Tiros (Minas Gerais), Umuarama (Paran\u00e1), Va\u0301rzea Queimada (Piau\u00ed), Vila de Fortalezinha (Par\u00e1), Centro Novo do Maranha\u0303o, and Centro do Guilherme (both in Maranha\u0303o State). \u201cWe are looking to compare the age of these languages, the number of generations that use them, and the way they are linguistically set up and structured. The end goal is to compile a virtual database open for public consultation,\u201d informs Rodrigues. \u201cWe want to expand comprehension and disseminate knowledge about Brazil\u2019s linguistic diversity, contributing to the formulation of public policies that consider populational singularities,\u201d he highlights.<\/p>\n

Recent advances in these efforts have been achieved with the Judicial Branch in terms of recognizing Brazilian linguistic plurality. Federal appeal-court judge In\u00eas Virg\u00ednia Prado Soares studied this diversity during her doctoral research at the Pontifical Catholic University of S\u00e3o Paulo (PUC-SP), defended in 2007. In a 2009 book on Brazilian Cultural Heritage, she analyzed the legal mechanisms for protecting the spoken word in Brazil. Soares explains that an article in the Federal Constitution defines Portuguese as Brazil\u2019s official language. At the same time, another constitutional provision states that Indigenous peoples, migrants, and other citizens have the right to speak in their mother tongues in their private spaces and relationships, and, in certain situations, in the case of the spoken word in Brazil, in dealings with the public branch. \u201cI have written texts to analyze Brazilian standards on the theme, to understand how the constitutional edict of monolingualism coexists with the right to linguistic diversity,\u201d she says. During her research, the judge came across the habeas corpus application filed by the Paraguayan detained in Brazil\u2014referred to at the beginning of this article\u2014which was rejected by the STF. An initial step to prevent such applications from being dismissed simply for not having been formulated in the official language was taken in 2023, when the Federal Justice Council published assertions approved in the First Cultural and Natural Heritage Law Round, held at the beginning of that year. One of the assertions maintains that people should be able to express themselves to the Judiciary in other languages or variants of Portuguese, i.e., through Brazilian speech. \u201cThe assertions are not enshrined in law, but serve as guidelines for judges, so they contribute to extending the right of access to Justice in the country,\u201d concludes Soares.<\/p>\n

Projects
\n1.<\/strong> Lucinda Ferreira: Profiles of deaf microcommunities in Brazil and typology of sign languages (n\u00ba 22\/05962-4); Grant Mechanism <\/strong>Regular Research Grant; Principal Investigator <\/strong>Ang\u00e9lica Terezinha Carmo Rodrigues; Investment <\/strong>R$201,298.26.
\n2.<\/strong> Instrument for evaluating expression in LIBRAS (Brazilian Sign Language) for deaf students in primary education: Development and application (n\u00ba 21\/02349-7<\/a>); Grant Mechanism <\/strong>Regular Research Grant; Principal Investigator <\/strong>Cristina Broglia Feitosa de Lacerda; Investment <\/strong>R$70,221.16.<\/p>\n

Scientific article
\n<\/strong>ALMEIDA-SILVA, A. & NEVINS, A. I. Observa\u00e7\u00f5es sobre a estrutura lingu\u00edstica da Cena: A l\u00edngua de sinais emergente da V\u00e1rzea Queimada (Piau\u00ed, Brasil).<\/a> Revista Linguagem & Ensino<\/strong>. Pelotas, Vol. 23, no. 4. Oct.\u2013Dec. 2020.<\/p>\n

Book
\n<\/strong>MASSINI-CAGLIARI et al.<\/em> (eds.). Understanding linguistic prejudice: Critical approaches to language diversity in Brazil<\/strong>. <\/em><\/strong>Springer\/Editora da Unesp, 2023.<\/p>\n","protected":false},"excerpt":{"rendered":"Studies focusing on variants of Portuguese, sign language, and Indigenous languages seek to combat linguistic prejudice","protected":false},"author":601,"featured_media":514799,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"footnotes":""},"categories":[165],"tags":[244],"coauthors":[1600],"class_list":["post-514797","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-humanities","tag-linguistics","position_at_home-sumario"],"acf":[],"_links":{"self":[{"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/posts\/514797","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/users\/601"}],"replies":[{"embeddable":true,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/comments?post=514797"}],"version-history":[{"count":6,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/posts\/514797\/revisions"}],"predecessor-version":[{"id":541915,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/posts\/514797\/revisions\/541915"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/media\/514799"}],"wp:attachment":[{"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/media?parent=514797"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/categories?post=514797"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/tags?post=514797"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/revistapesquisa.fapesp.br\/en\/wp-json\/wp\/v2\/coauthors?post=514797"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}