International Research Journal of Humanities, Language and Literature Vol. 3, Issue 5, May 2016 IF- 3.558 ISSN: (2394-1642)
© Associated Asia Research Foundation (AARF) Publication
Website: www.aarf.asiaEmail : [email protected] , [email protected]
UNDERATANDING ETHICS IN LANGUAGE: A STUDY ON SANTALI
Rejina Marandi Ph.D. Scholar Dept. of Philosophy
Pondicherry University, Puducherry.
ABSTRACT
There are many languages in the world. Language is a medium which conveys
meaning to fellow beings. Many deny the language of living phenomena other than human
beings, but it is seen in the case of animals and birds, that they convey certain meanings to
their fellow beings, but their language is different from human language. Language is one of
the important features of human beings, which connects one individual to the other. Human
language is different from language of other living phenomena. Language can be viewed
from ethical perspective. This can be analysed from one of the language of the largest tribe in
India – the Santali. The Santals follows an ethical language which adds feeling of respect and
solidarity for the fellow human beings.
Key Words: Reasoning, Moral-agent, Moral-subjects, Instinct.
Introduction
Philosopher of language have defines and discussed meaning of language from
different perspective as – what is language and how it is related more or less analogues form
of activities? What is it for a linguistic expression to have certain meaning? (William, 2012)
But for a beginner to understand how language and its meaning are important for humankind
to survive, is being analysed in this article. Language covers the whole of social life; it is the
vehicle which transmits the cultural or traditional knowledge and the primary means by
important aspects of human beings. Language conveys certain meaning to fellow beings;
hence language is not necessarily to be in words. There can be language in sign. Using
example of sign language use, that deafness as sensory experience is best understood by
reference to the sense of sight (Thoutenhood, 2000).
Human language is something which deals with people’s idea, intentions and social
communication (Robert, 1987). In this world there are numerous living phenomena and most
of the living phenomena like – animals and birds, convey certain meanings to their company
in language. But language of human beings cannot be compared with animals and birds,
because their language arises from their instinct, which means – language arising from the
influence of the structure of their organs; whereas, human language arises from – instinct and
reasoning. In other words human language is endowed with “reasoning”.
Hence, human language is not simple, but a language with reasoning. Human beings
dose not simply utter words because of their instinct, but before uttering word human beings
think for a suitable word to match the situation. In other word, there is a process of judgement
in human mind in order to speak a meaningfully. Human language plays a vital role in uniting
one individual to the other. There are several languages in the world which differs from
region to region. Human beings along with mind, soul, and intelligence, also possess
language. Language set apart human beings from other living phenomena in the world.
Language is one of the important factors which help in ethical living with other individuals.
Since, language conveys meaning to another individual; there exist an element of
“good” and “bad” in language. Language can be used for good and for bad purpose. Hence,
human language can be ethical. In ethics of language it is important to know who are
agent and subject. Because, in every ethical task there must be agent and
moral-subject, without them the ethical task is incomplete.
A Moral-Agent and a Moral-Subject
According to bio-centric environmental ethics of Paul W. Taylor, moral-agent is one
who is capable of performing moral actions. A moral-agent possesses a capacity to act
morally and immorally. Some characteristics of a moral-agent are:
2. A moral-agent possesses capacity of reasoning, which helps in making judgment
about what is good and bad.
3. A moral-agent has a freedom of choice.
4. A moral-agent has ability to exercise one’s will power to resolve moral-problems, and
5. A moral-agent must not be bound by certain norms.
From the above characteristics, only human beings can be categorized as moral-agent.
Hence, human being has a duties and responsibilities towards the subject. A
moral-subject is the one who receives care from a moral-agent, and a moral-agent has obligations
towards the moral-subject. Generally, the moral-subject is understood as follows:
1. A moral-subject may be inactive in performing an action.
2. A moral-subject does not possess a moral obligation, because it is taken care of by the
moral-agent.
3. A moral-subject cannot rationally judge what is right or wrong.
4. A moral-subject may not have freedom of choice, and
5. A moral-subject is not duty bound.
Thus according to the above mentioned characteristics, the meaning of a moral-subject
is wider than a moral-agent. All moral-agents are moral-subject but all moral-subjects cannot
be considered as agents. Similarly, all human beings cannot be considered as
moral-agents. For e.g. a new-born infant, a mentally retarded person, etc. cannot be categorized as
moral-agents, because the above mentioned characteristics are not fulfilled. They cannot be
held responsible for violating moral rules. Only human beings who satisfy the above
mentioned characteristics can be called as moral-agent.
From the above understanding, human beings can be categorized as both - moral-agent
and moral-subject in ethics of language. In term of human language and behaviour, human
being themselves are moral-agent and moral-subject, because human language is meaningful
only to fellow human beings. In other words, it is a medium of interaction between two
individuals. Hence, for ethics in language and behaviour, a moral-agent must have following
characteristic:
2. Since, a moral-agent possess rational capacity, they must make a judgment and
differentiate between, good and bad words, which can creates bitterness and
happiness between two individuals.
3. A moral-agent has a freedom for choosing correct and appropriate word.
4. A moral-agent must have ability to exercise one’s will to use appropriate word and
resolve the problems, and
5. A moral-agent must not be bound for using certain words or only particular rules of
language alone.
Similarly, in terms of ethics in human language and behaviour, human beings
themselves are moral-subjects. There characteristics can be examined as:
1. A moral-subject is one who receives/face the words from a moral-agent.
2. A moral-subject also possesses a moral obligation, because a moral-subject is
responsible to use proper words in return.
3. A moral-subject also can rationally judge what is right or wrong language,
4. A moral-subject also has freedom of choice, to react with good/bad language and
behaviour.
From here it can be understood that when one talk about ethics in language; it is ethical
task between two human beings and not with other living phenomena. In ethics of language a
moral-agent can be moral-subject and vice-versa. Thus, the above difference between a
moral-agent and a moral-subject, according to Taylor’s environmental-ethics is different from
the ethics in human language. Ethics in language helps in bringing solidarity between two
individuals. The responsibility of a moral-agent is to improve the condition of a moral-subject
and encourage for their well-being. A moral-agent is free to harm or protect a moral-subject.
In other words, good and bad are both in the nature of agent and also in a
moral-subject. As indicated by Paul W. Taylor, moral-subjects are those who possess inherent
goodness (Taylor, 1968); there is also inherent good in moral-agent. Thus, language plays not
only the role of medium for conveying meaning, but also can help in living in unity and
solidarity.
In order to understand how language can help one to respect their fellow beings, in this
is one of the largest tribe in India (Hembrom, 1996), residing in the states like – Bihar,
Jharkhand, Odisha, West Bengal, Assam, Tripur, etc.
Santal Tribal Language
Santal language is called “Santali”, Santal language play important role of ethics in
their society. Language for them is not to simply convey meaning but to convey the meaning
in ethical way. Hence, for Santal language is not simply uttering a word for the sake of
meaning, but also behaving properly with the fellow human beings. Thus, language helps in
bringing a sense of reverence for the fellow beings. Because the “sound” from which the
language arises is not simple for Santals. The sound is not something which is just heard, but
for them it means more than what they actually perceive by hearing. Sound creates impact on
the auditor. Hence, every group of people in this world have given meaning to certain kind of
sound. Similarly, important of sound according to Santal can be discussed below:
Bonga in Sound
The word “Bonga” is derived from Santali word “Bange” which means “beyond human
control”. Hence, Bonga is beyond the control of human being. Bonga is Supernatural being
according to Santal. Santal believes that, there is Bonga in the sound. The base of Bonga in
sound was experienced by Pilch Haram and Pilchu Budhi, the first human beings according
to Santal; this they still narrate in their villages and thus the oral history was recorded - Pilch
Haram and Pilchu once threw a stone into the water in the pond. They heard only the sound
“Bung”, and sound was beyond their capacity to hold it, it disappeared within a moment.
Thus, they concluded that there is Bonga in sound, because of which it cannot be captured
(Pathak & Verma 1993). Sound comes and goes by, but it conveys some meaning. Since
Bonga is base of sound, the language structure of Santal is highly ethical which gives them a
sense of respect for one another. Thus, language is not only for speaking and conveying
meaning to others, but also to contribute towards well-being of humankind. From this kind of
understanding about the bonga in sound they are mindful about the using the words for their
fellow beings. They have a unique structure of language which helps in greeting each other
and also to show respect to their elders and the young ones. The language structure includes
Structure of Addressing
Addressing one another is important for human beings because addressing can create
a great impact on a person who is addressed. Santals follow a unique way of addressing one
another as follows:
1. Am - One person (Structure 1)
2. Aben - Two person (Structure 2)
3. Ape - Three person (Structure 3)
The meaning of these structures of addressing helps to understand the relation between
two individuals. In other words, human relation is structured in the following manner - (a)
Firstly, a person is born alone, (b) then he/she is related to another person through marriage,
and (c) then there is relation between two families.
Hence they address as:
1. Hec’ Ena Am - means you alone have come.(Structure 1)
2. Hec’ Ena Aben - means both of you have come.(Structure 2)
3. Hec’ Ena Ape - means all of you have come. (Structure 3)
These are the main structures of addressing. First structure of addressing can be used
for anyone. But when the relation begins the last two structures follows. One may be confuse
because Santals sometimes called their in-laws with the second structure of addressing. Even
if the husband comes alone to his wife’s house, he will be addressed as “aben” menas “two
persons”. This does not mean two people have come but since he is related to their daughter
he will be addressed so, reminding that he has responsibility for their daughter and same goes
with the wife with her in-laws. And in case of third structure the two families are related
together through marriage. The parents of both the families called themselves as “gate”
which means “friend”; since they became equal - being the parents of husband and wife; thus
where ever they meet in single also they addresses themselves as “Hec’ Ena Apegate” means
“all of you have come”. Here, they are reminded of the relation and responsibility they have.
Out of gratitude they express the joy of meeting each other as friends. This is followed by
members of both the family.
This structure of addressing also expresses the three phases of Santals life. First, the
life with the two families. The phases of life give rise to language ethics. Violation in
addressing so is punishable. This kind of addressing adds respect to every Santals.
Greetings
Apart from addressing, Santals follows a unique way of greetings and it plays a vital
role in uniting the Santals. In the process of bringing up their culture, Santals adopt a way to
respect all individuals and thus emerges several ways of greeting. This shows the respectful
gesture for all the individuals. Greeting is taught to the children in their house. The structure
of greetings has been formed according to two factors - age and relation. According to the
age two form of greeting is developed:
1. Atang Johar - blessing from above.
2. Bobok’Johat - receiving of blessing.
This atang johar is performed by the elders by spreading of their hands and dobok’
johar is performed by the younger ones to receive blessing from the elders. The younger male
usually place his open left hand under his right elbow and in a coordinated action extends his
right forearm towards his elder with his right hand cupped and his head bowed. This is
performed according to the age.
And according to relation one important kind of greeting is performed called Balaya
Johar. This greeting is performed between the equals. Equals in terms of relation is observed
after the marriage of a couple, parents of two families call them as “gate” and greet each
other. This greeting is called “balaya johar”. It is expressed in putting the hand in equal
position and bending down in equal position.
These ways of greetings is another important feature of Santals and this kind of
greeting is performed whenever they meet. But now-a-days people do not really want to
perform it due to the limitation of place and time. But yet Santals never miss their greetings
whenever there is suitable place. Though, it may not be possible everywhere but the meaning
of greetings is taught to the children at home. Hence, greeting each other is not missed in any
of Santals house when an individual visit their house.
From the above understanding of addressing and greetings, few things which are
1. The way of addressing and greetings includes all the individuals in Santal
society.
2. Since language is Bonga based it cannot be misused.
3. The structure of addressing is acknowledgement of valuable existence of every
individual in Santal society.
4. Their language reminds them of their responsibility for each other.
5. Greetings and language brings a feeling of solidarity and respect for each other.
Conclusion
Language is one of the important factors for human beings which can help in
well-being of humankind. The words used in the languages can be chosen or judged before
uttering in front of others. There are two ways by which the words in human language
actually is uttered – from reasoning and from instinct. Many times it is the human instinct
which influences the word to be uttered. And that kind of word cannot be stopped, because
that language is influence by the instinct and not by reasoning. But though language from
instinct brings bitterness, through the help of reasoning human being can speak a meaningful
and suitable language which can create a feeling of solidarity and well-being.
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