Exploring the Cordilleran Culture Through the Language of Panagbenga

Abstract

Language and culture plays a very important role in understanding the social norms. Every culture recognizes and emphasizes the direct relationships and the differences of how it operates in society and culture. This is made under conditions of expressing goals; recognition to this nature results to further differences and changes in a dynamic society (Orfner 1974 as cited by Niranjana, 2010). The attitude towards language and the kind of which it is expressed in the community is a part of the cultural knowledge that incorporates symbolical ways of expressing kind, level or and social status where these people belong in society. The study of culture embraces an overall tedious process of the different elements of knowledge, belief, arts, law, attitude, values among others that can be incorporated in the learning of a person as a part of the community (Panopio, 1988); likewise as a system of symbols that connotes the language (Geertz, 1973 & Douglas, 1970 as cited by Yueqin, 2013). Hence, no culture separates language since it is the foundation and spirit of culture and carries the meaning of culture in a society composed of a group of people sharing a common way of living and interests (Yueqin, 2013; Boas, 1939). Since language and culture go hand in hand (Akl, 2007; Seelye, 1984); in the course the study, culture and identity of the speakers and their language are inseparable (Firth & Wagner, 1998; Canale & Swain, 1980; Downes, 1998). Language and culture affect each other vice versa by means of daily events incorporated in the attitude and conversations (Lin, 2008; Humphrey & Harumi, 2002). This only means that language does not only refer to the meaning of culture but also the reflection of language and culture (Tanreverdi & Apak, 2008). Language then is a representation of a particular culture. Culture is embedded with symbolic material, arts, writings, traditions, values and beliefs of a community or group of people (Hymes, 1964 as cited in Yueqin, 2013) of authentic ways of life, beliefs and philosophies of true experiences of people (Sparapini, 2010); and presenting different forms through specific types of expressions (Turin, 2010; Yin, 2009). According to anthropologists, culture is a set of meaningful symbols like language. Cultural meaning should be analyzed to understand the meaning of its linguistic elements (Geertz & Dougas, in Yuequin, 2013). As an aspect of the communicative competence, the integration of structural knowledge and cultural knowledge is very important in giving creative meaning to the symbolic representations (Hymes, 1964 as cited in Yuequin, 2013) like fiesta and festivals. Festivals, globally, serve to meet the specific needs, as well as to provide entertainment. Festivals emerge as a socially sustaining device through which humans express their identities, values, connect with their place and communicate with the outside world (Ekman, 1999; Farber, 1983; Geertz, 1993, Yueqin, 2013). Bakhtin (1968) considered that festival practices represent a time when the world is turned upside down. These times of celebration offer a sense of belonging for religions, social, or geographical groups and introduce one’s cultural heritage. It is a way of reflection of the totality of human beings, of the frustrations, success, change and improvement. According to Vallbona and Richards (2007) festivals serves as an avenue for individuals to share their perspectives in greater cultural, social and political issues at the same time serves as a discourse in the preservation of traditional and local culture in the rise of modernization and globalization.