The extinction of a language results from diverse factors. Here, the Marxian theory of Thesis-Antithesis = Synthesis out of the Bourgeois- Proletariatpower play aids in the culmination of the dire state of linguistic non-operability, or supra-existentialism. Simply put, the mother tongue languages fail to win against the wave of the standardized language of that vested area, though the process of standardization is a deliberate choice of the vested quarters, who dictate the socio-cultural courses of the specific time within a specified place. Gradually, the mother tongue languages glide to the standardized norms of accents, tones, and pronunciations if they are close sub-group languages of the ideal tongue. But, the users, who keep a far distance in the case of linguistic identity, have to sacrifice a lot to be baptized into a new reality, surely but gradually.
If the minority languages and the mother tongue languages are on the verge of accepting this fate of Linguicide, where lies the matter of concern? First of all, change is the go of the day. However, all of thechanges are not equally important and accepted. Truly speaking, the cognitive process of a child begins with the help of its mother tongue language. When a child begins to learn a different language, it transforms that imported language into its native language and then it synthesizes the meaning with its learned meaning. Then, it places the language into the language region. Thus, the import of foreign, non-native in nature, languages into human slows down their cognitive functionality.Evidently, the instruction in the native language helps to raise the performance scores of the learners in comparison to the instructions made through non-native languages. Thus, the imposition of a non-native tongue aligns with the process of castigation for the mother tongue language users.
Then, the morphemes used in a language carry the socio-cultural heritage of that community that is quite impossible to express by other morphemes of non-native languages. For example, the metaphoric usages of kabor, Grave, and Shwashan can never be replaced one by another, though they are similar but not synonymous. Their essence and the depth of meaning are rooted in the respective religions, and a meaning seeker needs to dig out the imposition of that metaphor by delving into the readings from the texts of that very religion. If the native speakers are required to switch their code of Grave to Shwashan or Kabor, they fail to impose the identical significance on the Kabor or Shwashan how a Muslim or a Hindu by religion puts on those signifier morphemes.Thus, the loss of mother tongue language expedites the extinction of socio-cultural narratives embedded in those languages.
Along with the lack of state patronization, the number of language users or speakers decreases, and a certain point arises when this language turns out to be an idioglossia. Then, the idioglossia is characterized by a non-performing language upon the death of the last speaker. This passage provokes two critical issues, (i)whether this language dies out upon the death of its last speaker, and (ii) whether this language remains existent instead of its absence of any speaker? First of all, the extinction of a language does not depend totally on the speakers. The requirement of users is one among some of the conditions. However, a language may be sustained if it has a system of written forms. In a nutshell, the presence of a written form aggravates the possibility of the sustainability of the language, even if it has no user as a native speaker of that language.
The matter of documentation invokes the possibility of revitalization. Latin and Sanskrit are non-used languages though it does not mean these languages have been extinct. These two once world-leading languages have well-documented written forms having grammar. Thus, the persons, who feel compassionate may have the possibility to acquire these languages. The history of the death of languages and the revitalization process in the case of Hawaii, Maori, Irish Gaelic, Livonian, Wampanoag, Cornish, Manx, Manchu, and Hebrew verifies the stanch of the necessity of documentation for the reclamation of a disappearing language. Hebrew was a dead language till the 13th century and was replaced by Aramaic. The language sets out on its new journey in the 19th century through the hands of a few scholars who tried to revitalize the language, which is used for writing Jewish scriptures. Now, almost 6 million people use it as their mother tongue.
However, the digital documentation of language is a new concept, which deals with the use of modern technological devices to record, transmit, and transcribe a language. The digital means of language documentation helps to preserve a language electrically, which lends a long-lasting effect on language sustainability. It helps to present language audibly and visually creating scope for transferability and accessibility. The concept of glocalized world ignites the idea of dislocated language for communication purposes. The digital devices lead a language reach far behind the national boundaries through the open source knowledge system. The Berlin-based ELDP (Endangered Languages Documentation Program) program envisions the scope of documenting endangered languages across the globe to ensure linguistic justice for the unheard and unvoiced communities through granting funds for scholars and early-career researchers. Bangladesh can boast of its rich varieties of about 50 minority languages, which are at stake of being extinct due to the lack of patronization, and funding for documentation, especially digital documentation.
Finally, the revolutionary advancement of information and technology claims the pressing need for the utilization of this revolutionary method for language preservation. Yet, the digital documentation of language is never as easy as water. Data input, transcription, regularization, management, font development, digital storage system, suitability of multi-device application, andaccessibility to all are the salient components of a digital document. However, a concerted effort is emergent to transform this vision into a reality due to its nature of tantamount process. It is important to remember that linguistic identity aligns with the cultural identity of a community, and the preservation tends to ensure justice for those, who are on the verge of marginalization due to their linguistic orientation. No one can guarantee what will happen to todays standard language. Hence, the society should come forward with broad perception about the necessity of linguistic diversity and the preservation and research of its socio-cultural heritage intertwined in that tongues of the user community.
The writer is a BCS Cadre (General Education), Interest in Literary, Linguistic, Educational Research and Translation
