Language & Travel

Language and Travel -

 In this week’s episode I will be sharing with you an introduction to our Norf'k language. We’ll discuss a visit to the island by a linguist in 1957, who had a unique and innovative approach to capturing the distinct language of the Norfolk Island people.

Our Norf’k language spoken on the island, is recognised by the linguistic profession as a distinct and unique language.

We’ll also explore how language and travel intertwines beautifully and sometimes it is within the customs and etiquette of a place and a people that uncovers a deeper insight into their everyday use of their language.

Untold Norfolk Island Travel Podcast Series - Sponsored by Baunti Tours www.bauntitours.com

Transcript

Welcome to Episode 2 of the Untold Norfolk Island travel podcast series.

My name is Jodie Williams and as a Norfolk Islander & Churchill Fellow, I am your ‘on island’ podcast host.

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Language and Travel

In this week’s episode I will be sharing with you that yes we do have a language, and we love it! We’ll discuss the origins and a visit to the island by a linguist in 1957. His was a unique and innovative approach to capturing the distinct language of the Norfolk Island people.

We’ll also explore how language and travel intertwines beautifully and sometimes it is within the customs and etiquette of a place and a people that uncovers a deeper insight into their everyday use of their language.

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There is a profound connection between language and travel, which captures an essence of a place and it’s people.

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Aldous Huxley, an English novelist, was a keen observer of human nature and the complexities of the world. He believed that travel was a transformative experience, one that challenged preconceived notions and broadened perspectives. His quote, "To travel is to discover that everyone is wrong about other countries," This encapsulates his idea perfectly.

Through travel, we experience a deeper understanding of a place and a people first-hand, as we experience their own unique customs, traditions, and perspectives.

When we travel, we break free from the confines of our own cultural bubble and gain a deeper appreciation for the diversity and richness of human experience.

We learn that every destination has its own beauty, its own unique strengths, and its own unique struggles.

Travel, in essence, is a journey of self-discovery, a process of unlearning and relearning, and a constant exploration of the world's infinite tapestry of cultures.

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Our Norf’k language spoken on the island, is recognised by the linguistic profession as a distinct and unique language.

Following the Mutiny on the Bounty, and the new community’s settlement on Pitcairn, Loukakis (1984) journals of one particularly distinctive feature which he describes, and I quote: 

‘One of the most striking cultural developments to take place in this unusual Pacific Island society was the invention of a new language. Through day-to-day contact, the mix of people speaking Tahitian and other Polynesian languages, and eighteenth century English dialects, eventually developed a distinctive Pitcairnese language.'

It was this language that the Pitcairners took with them when they moved to Norfolk Island and is the basis of the current Norf’k language.

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A few years ago, I was asked if I would be interested in presenting a Norf’k language talk to a regular group of visitors to the island. My first thought, was yes, of course, I’d love to  - I love sharing our language and the quirkiness of the phrases and sayings we use ~

It was in 1957 that fieldworker, Elwyn Flint, an Australian linguist from the University of Queensland, who visited the island and conducted some of the first in-depth scientific investigation into our language. We are so fortunate to have of copy of the 10 recorded conversations he captured and I love to share my favourite ones.

LANGUAGE SNIPPET AUDIO

And when I give this talk there is always fascination.

By the end of the hour, I can look out upon the sea of faces and see recognition and respect for what they have heard, the stories of the way of life on the island and an understanding of our uniqueness, our distinctiveness ~ as expressed in our language.

It is beautiful.

Within a 5 minute recording, we cover topics about our Norfolk produce, our cooking & recipes, our plaiting of hats, locations on the island, the Melanesian Mission, the horse as transport, the antics of simple pranks, nicknames, fishing activities.

There’s an absolute wealth of information about our heritage and way of life. And that can be touched upon in just 5 minutes recorded and of course it includes smatterings of humour and teasing throughout!

LANGUAGE SNIPPET AUDIO

Our island elder, the late Albert Buffett would always describe Norf’k as ‘the language of laughter’! He was spot-on.

LANGUAGE SNIPPET AUDIO

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As I share this recording as a talk for visitors, works two-fold for those listening - A gentle understanding grows as the recording is played, to then naturally flow into an opportunity for everyone to share their own love of language, their memories of growing up in other places in the world, the similarities, the differences, humour, laughter, and everyday ‘normal’ stories; these  appeal universally.

Our Norf’k language is spoken in the homes of the islanders and whenever they meet outside the homes, although throughout the generations, words and accents have changed. Norf’k was an oral language and therefore  a uniform written dictionary does not exist from its early stages of development.
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Following my Churchill Fellowship to explore sound heritage, it was in 2016 that I spoke with Ralph Holloway here on the island. Ralph was 90 years at the time with a memory as sharp as a tack! 

As I shared earlier, it was in 1957, fieldworker & linguist, Elwyn Flint, visited the island. I had been gifted an audio copy of Flint’s recordings and even though I also had a hardcopy of his research in written form to accompany these recordings, it was in talking to Ralph that I gained further insight from an island perspective of this time!.

Ralph was the taxi driver of the day on the island.

Ralph recalled that he met Elwyn Flint at the airport and welcomed him. Elwyn explained that his visit was in the hope of being able to record samples of conversations in the Norf’k language.

Ralph then enquired as to how was he going to do the recordings? Ralph said he showed me what looked like a large square suitcase, which housed his recording equipment. Ralph then asked ‘how did it work?’ Elwyn said, ‘it’s easy… you just plug it in….’

Hmmmmmmm, said Ralph… that was his first hiccup… because only a few houses on the island at the time had a generator to provide electricity. This recording exercise was not going to be as easy as Elwyn initially thought.. to just pop in to visit the islanders and take along his recorder!

Then, Ralph explained… he met with another bit of a hiccup. Elwyn asked me if he could hire a car with a boot big enough to fit his recorder in it. I said, 'well, I have hire cars available but unfortunately, your recorder won’t fit in any of their boots.' Elwyn asked.. ‘and why not?’ ‘Well’, said Ralph, ‘the boots of all of my hire cars are filled with rocks!’ Elwyn asks, ‘what on earth for?’ And Ralph says… ‘well, you haven’t driven on our roads yet!!!’

The size of the recorder amazed Ralph and he continued to worry about not even having a table big enough to fit it upon when in use!

SNIPPET 

Ralph said I found him a good little car with a long bucket seat in the front, so his recorder could easily and safely be placed alongside of him as he drove around the island!

SNIPPET

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Elwyn Flint's expedition to Norfolk Island marked a pivotal moment in the study of the island's unique linguistic landscape. This endeavour was not merely a casual inquiry but a dedicated effort to document and understand a language that had evolved in relative isolation since the island's settlement in 1856.

When Flint began his recordings, his subjects involuntarily switched to standard English, hindering the capture of authentic Norf’k speech patterns.

Even when speaking to each other in Flint's presence, islanders struggled to maintain a flowing conversation in Norf’k.

Flint documents that he felt that the islanders' language was considered private, with English being the default for interactions with outsiders, creating a barrier for Flint's research.

>>> I have a further understanding to add here from my own childhood and growing up on the island. It was a consistent catch-phrase given to us, by our elders, that if we were riding our pushbikes, or walking along the road and a visitor stopped us to ask for directions or help, that we were to reply in English. This was explained to me, as having good manners. It was seen as rude to speak the Norf’k language around those who didn’t understand what we were saying. It was the values we were taught as children to have respect for our visitors.

And this is how I see how the islanders used English - which is particularly obvious in early recordings such as the 1948 NZ Radio broadcast. The presenter interviewed a number of islanders but because the questions were in English, the response was made in English. This is having good manners.

These challenges highlighted the complex sociolinguistic dynamics at play on Norfolk Island, where language choice was deeply intertwined with identity and social relationships.

Faced with the islanders' reluctance to speak their Norf’k in his presence, Elwyn Flint devised an innovative solution. He proposed that the islanders record themselves without him present, a method that proved to be remarkably effective. This approach allowed the speakers to feel more at ease and natural in their linguistic environment.

The islanders embraced this idea, collaborating to create conversation topics, scenarios, and loose scripts to follow during their recordings. This collaborative effort not only provided Flint with authentic linguistic data but also empowered the islanders to take an active role in the research process. It demonstrated Flint's sensitivity to the cultural and social dynamics of language use and his willingness to adapt his methods to respect the community's norms.

The recordings obtained through Flint's innovative method captured a rich tapestry of linguistic features. The conversations were characterised by stops and starts, reflecting the improvisational nature of the exercise. Mumbles and hesitant statements peppered the dialogues, offering insights into the speakers' thought processes and the nuances of their language use.

Interspersed with these moments of uncertainty were instances of brashness and laughter, revealing the comfort and camaraderie among the speakers. These improvised performances provided Flint with a window into the natural rhythm and flow of Norf’k speech, as well as the social dynamics that influenced language use within the community.

Elwyn Flint's recognition of the Norfolk Islanders as the "real authors" of his linguistic findings marked a significant shift in the approach to linguistic fieldwork. This acknowledgment went beyond mere appreciation for their contributions as informants. Flint emphasised that the islanders' role extended far beyond providing raw data; they were active participants in shaping the research process and outcomes.

This collaborative approach was revolutionary for its time, challenging the traditional hierarchical relationship between researcher and subject.

One of the most striking aspects of Flint's experience on Norfolk Island was the perceived reversal of traditional research roles. He described a "strange feeling" that the islanders were the ones truly conducting the project. This sentiment reflects a significant shift in the power dynamics typically associated with linguistic fieldwork of this era.

This role reversal manifested in various ways. The islanders took initiative in designing recording sessions, suggested topics that would best showcase their language, and even proposing analytical frameworks for understanding linguistic phenomena.

Flint found himself in the position of a facilitator and learner, guided by the expertise and insights of the community members. This experience challenged prevailing notions of academic authority and highlighted the value of traditional knowledge in linguistic research.

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Adrian Young : DISSERTATION, ‘MUTINY’S BOUNTY’

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Elwyn Flint, a linguist who conducted fieldwork across Australia and the Pacific over the course of a four-decade career, can serve as a useful figure through whom to understand the history of research into contact languages as it was conducted on the ground.

Flint stayed for a month on Norfolk Island, recording 17 conversations between 31 informants. All told, Flint  produced some 75 minutes of material which he deemed usable or — as he meticulously counted — 10,153 words.

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Flint's work pioneered a deeper participation approach to linguistic fieldwork, emphasizing collaboration with language communities. This method has since become increasingly prevalent in sociolinguistic studies.
 
The experience raised important ethical questions about the relationship between researchers and language communities, influencing future discussions on research ethics in linguistics.

The innovative use of self-recording by community members has inspired new techniques in data collection, particularly for studying endangered or minority languages.

Flint's work has contributed to a greater awareness of the cultural and historical significance of Norf’k, both within the island community and in broader linguistic circles.

His work has become a cornerstone for subsequent linguistic studies of Norfolk Island and other isolated language communities.

It has raised awareness within the Norfolk Island community about the value and uniqueness of, in this case, our linguistic heritage.

The challenges and ethical considerations faced by Flint resonate with current debates in linguistic fieldwork, such as the role of community members in research and the importance of cultural sensitivity. Moreover, his work serves as a valuable historical benchmark, allowing researchers to track changes in Norfolk Island's linguistic landscape over time. As such, Flint's pioneering research remains a touchstone for linguists, anthropologists, and cultural historians interested in the evolving relationship between language, identity, and community in isolated or unique linguistic environments.

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There is a term ‘sensitive travel’. It is described as travel which holds the potential to foster understanding, empathy, and respect for the world's diverse communities. As we journey we encounter not only breathtaking scenery but also the rich tapestry of human experience, including the languages that have shaped their identity and traditions for generations.

In a world where globalisation and technological advancements are eroding linguistic diversity, it's more critical than ever to approach travel with sensitivity and a commitment to cultural preservation. Recognising the fragility of endangered languages, we have a responsibility to respect and support the communities that cherish them.

Language is not simply a tool for communication, but repositories of history, identity, and worldview. They reflect the unique perspectives and ways of life of diverse communities.

Traveling to different destinations offers invaluable opportunities to immerse yourself in different cultures, traditions, and perspectives.

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"One's destination is never a place, but a new way of seeing things." - Henry Miller

This quote speaks to the transformative power of travel, emphasising that the true value lies not in the physical destination itself, but in the expanded perspective and broadening understanding it brings. Travel, according to Miller, is not about reaching a specific point on a map, but rather about shifting one's perception of the world. By venturing into new environments and diverse cultures, we gain a fresh lens through which to view our own lives and the world at large.

There is a power in words to capture the essence of a place.

Words possess a remarkable ability to transport us to different places, evoking vivid imagery and capturing the unique character of a destination. They paint pictures in our minds, allowing us to experience the sights, sounds and emotions of a place without actually being there.
 
The power of language and the allure of travel intertwine in a profound way, enriching our lives with newfound perspectives and understanding. 

Throughout history, poets, writers and travellers have eloquently captured the essence of this connection, offering insights into the  impact of both language and travel on the human experience.
 
   
Linguist Elwyn Flint wrote that he considered the Norfolk Islanders to be amongst the most pleasant and hospitable subjects he had ever recorded; they were, he said, “highly intelligent, linguistically conscious, and keenly interested in their own language.”
       

Welcome to our weekly episodes of the Untold Norfolk Island podcast series!