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General Language

General Language, or língua geral in Portuguese, denotes a family of Tupi-based lingua francas that arose in colonial Brazil during the 16th and 17th centuries to enable communication between Portuguese colonizers, Jesuit missionaries, and indigenous populations speaking diverse languages.^[1] These languages, rooted primarily in the Tupinambá dialect of Old Tupi, functioned as trade and evangelization tools, spreading inland from coastal settlements and adapting to regional needs across the Amazon basin and southern Brazil.^[2] Two principal variants emerged: Língua Geral Paulista in the south, centered around São Paulo and used in Jesuit reductions, and Língua Geral Amazônica in the north, which incorporated Portuguese and other influences while serving as a missionary medium for catechism and administration.^[1]^[3] By the 18th century, as Portuguese consolidated dominance through royal decrees suppressing indigenous tongues, these general languages waned, though their lexical legacy persists in Brazilian Portuguese vocabulary—terms like abacaxi (pineapple) and tatu (armadillo)—and the northern variant endures today as Nheengatu, spoken by approximately 19,000 people in Brazil, Colombia, and Venezuela.^[4]^[3]

Origins

Formation in Colonial Brazil

The General Language, known as Língua Geral in Portuguese, originated during the early phases of Portuguese colonization in Brazil, when settlers encountered a linguistically diverse indigenous population dominated by Tupi-Guarani-speaking groups along the Atlantic coast. Upon Pedro Álvares Cabral's arrival in 1500, coastal tribes such as the Tupinambá employed dialects of Northern Tupi that facilitated initial trade and contact, but the multiplicity of over 1,000 indigenous languages necessitated a common medium for communication between Europeans, coastal natives, and inland groups.^[1]^[5] Jesuit missionaries, arriving in 1549 under Manuel da Nóbrega, prioritized linguistic adaptation for evangelization, systematically learning and standardizing the Tupinambá dialect—the most prevalent coastal variant—as a practical tool for religious instruction and intergroup dialogue. This standardization transformed the dialect into a simplified koiné, stripping archaic elements while retaining core grammatical structures like agglutinative morphology and postpositional syntax, to serve as a vehicular language in Jesuit reduções (missions). José de Anchieta, a key Jesuit figure active from 1553 onward, authored the first formal grammar, Arte de gramática da lingoa mais usada na costa do Brasil, published posthumously in 1595, which documented phonology, morphology, and syntax based on empirical observation of native speech patterns.^[6]^[5]^[1] By the late 16th century, this Jesuit-engineered form spread beyond missions through colonial trade networks, slave raids, and inter-ethnic alliances, evolving into the dominant spoken language in urban centers like Salvador and São Paulo for over two centuries. Enslaved Africans and mixed populations adopted it for daily interactions, contributing minor lexical borrowings, though its core remained Tupi-derived rather than a full creole. This formation reflected pragmatic necessities of conquest and conversion, with Jesuit documentation providing the earliest standardized resources, including catechisms and bilingual texts, that entrenched its use until the 18th-century push for Portuguese exclusivity.^[4]^[7]^[2]

Influence of Tupian Languages

The General Language, known as Língua Geral, derives its core structure from Old Tupi, a dialect continuum within the Tupi-Guarani branch of the Tupian language family, spoken by coastal indigenous groups such as the Tupinambá from approximately São Vicente to Maranhão upon Portuguese contact in 1500. This Tupian foundation enabled Old Tupi to serve as a pre-colonial trade language among diverse Amazonian and coastal populations, which colonial processes extended into a standardized lingua franca for missionary, commercial, and inter-indigenous communication.^[8] The resulting Língua Geral retained substantial Tupian elements despite simplifications for accessibility, with variants like the Amazonian form (later Nheengatu) preserving the language's role as a contact medium into the 18th century.^[9] Lexically, Tupian languages contributed the majority of basic nouns, verbs, and adjectives in Língua Geral, reflecting the dominance of Tupi-speaking groups in early colonial interactions; for instance, terms for flora, fauna, and kinship central to indigenous life remained Tupian-derived, with Portuguese loans primarily entering in domains like technology and administration after the mid-17th century.^[10] Grammatically, inherited Tupian traits include agglutinative verb morphology for tense, aspect, and person marking via prefixes and suffixes, as well as a reduced but persistent system of nominal classifiers and postpositions for spatial and relational encoding, though colonial simplification eroded complex case systems found in classical Old Tupi.^[11] Phonologically, Língua Geral adopted the Tupian distinction between oral and nasal vowels (five pairs), glottal stops, and fricative contrasts like /s/ versus /ʃ/, which facilitated its oral transmission across non-native speakers, while the pre-colonial Tupian expansion—evidenced in archaeological-linguistic correlations around 2,000–1,000 years ago—underpinned its adaptability as a vehicular language.^[5] Minor substrate influences from non-Tupian families, such as possible Arawakan elements in peripheral vocabulary, appear negligible compared to the overriding Tupian matrix, as confirmed by comparative reconstructions prioritizing Tupi-Guarani etymologies.^[12]

Linguistic Features

Phonology and Morphology

Língua Geral's phonology reflects its origins in Old Tupi, with a core inventory of stops (/p, t, k, b, d/), nasals (/m, n/), and glides, though varieties exhibit reductions such as the merger or loss of certain fricatives and approximants under Portuguese contact influence. Nasalization is contrastive, spreading across syllables, and modern descendants like Nheengatu feature only four vowel phonemes (/i, e, a, u/), a simplification from Old Tupi's fuller set of oral and nasal vowels (/i, e, a, o, u/ and nasals).^[1] Syllable structure adheres primarily to CV patterns, with open syllables predominant and stress often penultimate, adapted for ease in lingua franca use. Morphologically, the language is agglutinative and prefix-heavy, typical of Tupi-Guarani, but underwent significant simplification as a contact variety, reducing complex subsystems from Tupinambá.^[11] Nouns employ possessive prefixes mirroring verbal subject markers (e.g., 1sg *a-, 2sg *e-, 3sg *Ø or relational *s-), with alienable possession distinguished via relational morphemes, though these were often eroded in Língua Geral dialects.^[13] Verbs retain personal prefixes for subject agreement and suffixes for tense-aspect (e.g., -porã for recent past), but lost many modal, relational, and adverbial affixes present in Old Tupi, streamlining paradigms to favor periphrasis and analytic constructions.^[14] Reduplication, a hallmark feature, prefixes partial or full copies of the base for pluractionality, intensity, or iteration (e.g., sûba 'jump' → sû-sûba 'jump repeatedly'), operating on the prosodic foot and showing nasal harmony.^[15] These adaptations—evident across variants, with Northern forms like Nheengatu preserving more Tupi core while Southern incorporated heavier Portuguese loans—facilitated interethnic communication but diminished inflectional richness.^[5]

Syntax and Vocabulary

Língua Geral exhibits an agglutinative morphology typical of Tupi-Guarani languages, with prefixes marking person, possession, and relational roles on both verbs and nouns.^[16] Verbs employ subject prefixes, such as n- for first person singular, while nouns use relational prefixes (e.g., a- for third person non-specific) to indicate possession or association, a system retained but simplified from Old Tupinambá, where four relational series existed but reduced to primarily two by the 19th century in the Northern variant.^[17]^[16] Postpositions handle locative and dative functions, as in punctual cases preserved into the 18th century.^[16] Syntactic structure shows variation between variants due to contact influences. The Northern Língua Geral (Nheengatu) shifted from the free word order of Old Tupinambá to a fixed subject-verb-object (SVO) order, attributed to Portuguese substrate effects during creolization.^[17] This variant also simplified alignment from active (with separate agent and patient markers) to subject-only prefixing and lost certain verbal moods like the gerundial and indicative II, reanalyzing subjunctive suffixes as independent particles such as ramé.^[17]^[16] Relative clauses employ indigenous morphemes rather than adopting Portuguese relativizers, maintaining Tupian serialization of multiple verbs in complex predicates.^[17] The Southern variant (Paulista) retained more of the original Tupian subject-object-verb (SOV) tendencies but underwent comparable morphological reductions for lingua franca utility.^[5] Vocabulary comprises eight primary word classes: nouns, verbs, adjectives, adverbs, postpositions, pronouns, demonstratives, and particles, with adjectives often functioning attributively without agreement.^[3] The lexicon derives predominantly from Tupinambá roots, reflecting its origins as a simplified trade variety, with early texts showing minimal Portuguese loans—only three in a 411-word 1929 sample—primarily in nouns and verbs for novel concepts like trade goods.^[17] Borrowings increased in the 20th century, reaching seven in a 76-word text, alongside substratum influences from non-Tupi Amazonian languages, but core retention of indigenous terms persisted, avoiding wholesale replacement.^[17] Both variants incorporated Portuguese elements sparingly, prioritizing Tupian bases for everyday communication among diverse groups.^[3]

Variants

Northern General Language

The Northern variant of General Language, known as Língua Geral Amazônica or Nheengatu, developed primarily in the Amazon basin, including regions of present-day Maranhão, Pará, Amazonas, and extending into parts of Colombia and Venezuela along the Rio Negro. It functioned as a lingua franca facilitating communication among diverse indigenous groups, Jesuit missionaries, colonial officials, and European settlers from the mid-17th century onward, evolving from Tupinambá Tupi dialects introduced via Portuguese coastal expeditions and inland missions.^[1]^[19] Unlike the Southern variant (Língua Geral Paulista), which was concentrated in the São Paulo and Rio de Janeiro areas and faded earlier due to denser Portuguese settlement, the Northern form adapted to the vast, low-density Amazonian environment, incorporating substrate influences from local Arawakan and Cariban languages while retaining core Tupinambá grammar and lexicon. This adaptation occurred outside original Tupinambá territories, leading to phonological shifts such as vowel reductions and consonant simplifications not as pronounced in the Southern form, alongside lexical borrowings for Amazon-specific flora, fauna, and riverine activities. By the mid-18th century, it had standardized as a vehicular language across missions and trade routes, with Jesuit grammars and dictionaries documenting its use in evangelization and administration.^[1]^[11] Its morphology preserved agglutinative Tupi structures, including serial verb constructions and classifiers for nouns denoting animacy or shape, but diverged from Southern norms through greater integration of Portuguese loanwords for European goods (e.g., terms for metal tools) and indigenous terms for regional ecology, reflecting ecological determinism in lexical expansion. Historical texts from 17th-18th century missionaries indicate it enabled multi-ethnic alliances in the rubber trade and caboclo communities, with an estimated peak usage by tens of thousands in the 18th century before Portuguese suppression policies accelerated its decline in favor of standard Portuguese.^[20] Today, Nheengatu persists among approximately 19,000 speakers in Brazil's Upper Rio Negro region, primarily Baniwa and related groups, though heavily endangered and hybridized with Portuguese; revitalization efforts focus on its role as cultural heritage rather than widespread revival.^[21]

Southern General Language

The Southern General Language, also termed Língua Geral Paulista or Austral Tupi, emerged in the 16th century as a restructured variety of Tupi languages spoken in the São Vicente and São Paulo coastal regions, primarily drawing from Tupiniquim dialects within the Tupi-Guarani family.^[19] It functioned as a lingua franca and partial creole among Portuguese colonists, indigenous populations, and enslaved Africans, enabling trade, bandeirante expeditions into the interior, and Jesuit missionary efforts across southern Brazil, including areas now encompassing São Paulo, Paraná, and parts of Minas Gerais.^[11]^[22] By the 17th century, fluency in this variety was valued enough that Jesuits recruited Paulistas to aid Amazonian missions targeting Tupinambá speakers, highlighting its role in broader colonial linguistic networks. Linguistically, it formed part of a Tupi-Guarani dialect continuum, remaining mutually intelligible with Old Tupi while incorporating simplifications suited to multilingual contact, such as reduced morphological complexity for non-native speakers. Distinct from the Northern General Language (Língua Geral Amazônica), which derived from Tupinambá and emphasized uniform verbal endings like /-i/ and /-w/, the Southern variant featured innovations including the suffix -(r)amo for circumstantial indicative or indicative II in stative predicates, variable allomorphy in active predicates (/-i/ after consonants, /-w/ after vowels), and consonantal apocope as an areal trait influenced by proximate Guarani languages. These adaptations reflected its development in a more decentralized, explorer-driven context rather than the mission-structured environment of the north, with early Portuguese lexical borrowings aiding practical discourse.^[23] The language persisted as a vernacular among mixed populations into the 18th century but underwent rapid decline thereafter, supplanted by Portuguese through colonial edicts like the 1757 Diretório dos Índios under the Marquis of Pombal, which mandated Portuguese education and suppressed indigenous tongues to consolidate imperial control.^[2] Urbanization, intermarriage, and the growth of Brazilian Portuguese as a dominant creole substrate accelerated the shift, rendering it extinct by the early 19th century with no surviving fluent communities or revival efforts comparable to Nheengatu in the Amazon.^[11]

Historical Usage

Role in Missionary and Trade Activities

Jesuit missionaries arriving in Brazil from 1549 onward adopted Lingua Geral, a Tupi-based lingua franca, as the primary vehicle for evangelization among indigenous populations, producing catechisms, grammars, and translations of Christian doctrines to facilitate conversion and instruction.^[17] José de Anchieta, a prominent Jesuit, compiled the first Tupi grammar in 1595 and translated key texts such as the Catechism and the Hail Mary prayer into Tupi by 1618, embedding Catholic teachings within indigenous linguistic structures to enable confessions, schooling, and communal rituals.^[7] These efforts relied on interpreters known as línguas and bilingual education in missions, where Portuguese and indigenous children learned together, promoting the language's standardization for doctrinal dissemination across coastal and Amazonian regions.^[17] In the Amazon, the variant Nheengatu—evolving from coastal Tupi—served as Língua Geral Amazônica, designated an official colonial language by royal decree in 1689 for missionary communication in settlements like Belém (founded 1616), though its use persisted informally after a 1727 prohibition until around 1750 following Jesuit expulsion.^[17] Missionaries leveraged it to catechize diverse groups, adapting it through contact with local dialects while maintaining its role in religious plays, dialogues, and hybrid texts that merged biblical narratives with indigenous elements.^[7] For trade, Lingua Geral functioned as a practical medium between Portuguese colonists, bandeirantes (interior expeditions), and indigenous traders, enabling negotiations for goods, labor, and captives during the 16th–18th centuries when direct Portuguese-indigenous commerce dominated before widespread African slave imports.^[24] In São Paulo's bandeiras, Paulista variants facilitated slave raids and resource extraction in the sertão, where expeditions captured indigenous people for labor in plantations and mines, extending Portuguese economic reach inland.^[25] Its widespread adoption among settlers and natives minimized linguistic barriers in markets, fostering economic integration while contributing to the language's creolization through Portuguese loanwords.^[17]

Adoption Among Indigenous Groups

Indigenous groups in coastal Brazil, particularly those beyond the core Tupinambá territories, adopted Língua Geral variants as a contact language during the 16th century to facilitate inter-tribal alliances, trade, and interactions with early Portuguese settlers. The Tupinambá dialect, serving as the foundational Tupi form, spread through warfare, enslavement, and missionary outreach, enabling non-Tupi-speaking groups like the Temiminó and Potiguar to communicate across linguistic divides in regions from Bahia to Rio de Janeiro.^[26]^[1] In the Amazon basin and interior frontiers, adoption accelerated from the late 17th century onward via Jesuit missions and bandeirante expeditions, where Língua Geral Amazônica (Nheengatu) became a lingua franca among diverse Tupi-Guarani and non-Tupi groups, including the Omagua, Manao, and later Arawak-speaking peoples along the Rio Negro and Solimões rivers. Missionaries promoted its use for catechism, standardizing grammar and vocabulary in texts like José de Anchieta's 1595 catechism, which indigenous converts and mixed communities internalized, often supplanting maternal tongues in mission villages housing thousands from multiple ethnicities.^[1]^[27]^[28] By the early 18th century, Língua Geral had permeated southern variants in São Paulo's sertão, adopted by Guarani subgroups and isolated Tupi remnants through the bandeiras' slave raids and frontier settlements, fostering pidginized forms for negotiation and labor coordination among captives from over 20 language families. This adoption reflected pragmatic adaptation to colonial disruptions rather than voluntary cultural shift, as evidenced by its role in multi-ethnic quilombos and aldeias where original languages eroded due to demographic upheaval.^[2]^[4]^[29]

Decline and Suppression

Effects of Portuguese Linguistic Policies

The Diretório dos Índios decree of 1757, issued by Marquis de Pombal, explicitly prohibited the use of Língua Geral in indigenous villages, mandating Portuguese as the sole language for administration, education, and daily interactions to enforce cultural assimilation and centralize colonial authority.^[30] This policy accelerated the decline of Língua Geral as a widespread lingua franca, which had previously facilitated communication across diverse indigenous groups and with Portuguese settlers, by restricting its transmission in formal settings and punishing non-compliance.^[31] Following the expulsion of Jesuits in 1759, who had institutionalized Língua Geral in missions, the absence of institutional support compounded the language's erosion, leading to a sharp reduction in its spoken domains outside isolated rural areas.^[2] These measures contributed to a broader shift toward Portuguese monolingualism in Brazil, diminishing inter-ethnic communication networks reliant on Língua Geral variants and fostering linguistic homogenization under colonial governance.^[30] Indigenous communities experienced accelerated language shift, with younger generations increasingly adopting Portuguese for survival in administrative and economic contexts, resulting in the fragmentation and eventual marginalization of Língua Geral by the early 19th century.^[2] The policies' emphasis on Portuguese exclusivity undermined linguistic diversity, as evidenced by the retreat of northern Língua Geral (Nheengatu) to remote Amazonian pockets, where it persisted among fewer than 20,000 speakers by the 20th century amid ongoing pressure.^[32] Economically, the imposition facilitated smoother integration of indigenous labor into Portuguese-dominated trade and agriculture but at the cost of cultural autonomy, as Língua Geral's role in preserving indigenous knowledge systems waned without official tolerance.^[33] Demographically, the policies aligned with population displacements and epidemics, which already strained indigenous languages, but the legal bans ensured Portuguese's dominance, reducing Língua Geral's vitality even in regions where it had been predominant two centuries earlier.^[31] While aimed at reducing foreign (Jesuit) influence and bolstering imperial cohesion, these linguistic restrictions exemplified causal mechanisms of language death through enforced monolingualism, prioritizing administrative efficiency over multicultural equilibria.^[30]

18th-Century Shifts and Erasure

In the early 18th century, Língua Geral, particularly its southern variant, experienced initial regulatory pressures as Portuguese colonial authorities sought to consolidate administrative control. A 1727 royal decree (Carta Régia) explicitly prohibited the use of Língua Geral in official communications and promoted Portuguese as the language of governance in Brazil's interior regions, marking an early shift toward linguistic centralization amid expanding territorial policies.^[1] This reflected causal pressures from Portuguese mercantilist aims to unify disparate indigenous and settler populations under a single imperial tongue, reducing reliance on Jesuit-mediated lingua francas that had facilitated trade and mission work.^[34] The mid-18th century accelerated these shifts through the expulsion of the Jesuits in 1759, ordered by Sebastião José de Carvalho e Melo, the Marquis of Pombal, which disrupted the institutional support that had sustained Língua Geral's role in education and evangelism.^[10] Pombal's Diretório dos Índios of 1757 further mandated Portuguese as the sole language for indigenous instruction and administration, effectively sidelining Língua Geral in schools and public spheres to foster direct assimilation into Portuguese cultural norms.^[30] By 1775, additional decrees banned Língua Geral and other indigenous languages in non-exclusive Tupi territories, enforcing Portuguese exclusivity in legal and educational contexts to prevent fragmentation of colonial authority.^[35] These measures, driven by Enlightenment-inspired state rationalism and anti-Jesuit secularism, caused a rapid contraction in usage, with southern Língua Geral retreating to isolated rural pockets while the northern variant persisted marginally in Amazonian trade networks.^[36] Erasure intensified as Portuguese linguistic policies intertwined with demographic engineering, including the relocation of indigenous groups into aldeias (villages) under state oversight, where monolingual Portuguese enforcement eroded bilingual proficiency.^[2] Historical records indicate that by the late 1700s, Língua Geral's speakers—once numbering in the hundreds of thousands across missions and bandeiras—shifted en masse to Portuguese due to intergenerational transmission barriers in formalized settings, with fluency data from colonial censuses showing a marked decline in non-Portuguese maternal languages post-1757.^[37] This suppression was not merely administrative but causally linked to broader imperial strategies prioritizing economic integration over cultural pluralism, as evidenced by the language's near-absence in 19th-century documentation outside remnant Amazonian enclaves.^[34] Despite pockets of resistance among autonomous indigenous communities, the policies achieved substantial erasure, rendering Língua Geral a vestigial code by century's end.

Modern Revival and Status

Contemporary Speakers and Communities

The Northern variant of General Language, known today as Nheengatu, maintains a small number of speakers estimated at approximately 20,000, primarily among indigenous communities in the northwest Amazon region.^[38] These speakers are classified as severely endangered by UNESCO, with intergenerational transmission limited and usage confined to specific domains like family conversations and cultural rituals.^[38] In contrast, the Southern variant, based on Tupinambá, has no known fluent contemporary speakers and is considered extinct as a vernacular, surviving only in historical texts and scholarly reconstructions.^[39] Nheengatu is predominantly spoken by ethnic groups such as the Baniwa, Baré, and other Tukanoan-adjacent peoples along the Rio Negro basin, where it functions as a lingua franca in multilingual settings alongside Portuguese and Tukano languages.^[1] The largest concentration occurs in São Gabriel da Cachoeira municipality, Amazonas state, Brazil, home to around 8,000 speakers in the Upper Rio Negro area, where Nheengatu was declared a co-official language in 2002 to support indigenous education and governance.^[40] Smaller pockets exist across the Brazil-Colombia-Venezuela border, with communities using it for oral traditions, though Portuguese dominance erodes daily proficiency among youth.^[41] Contemporary communities emphasize Nheengatu's role in identity preservation amid environmental pressures and urbanization, with initiatives like bilingual schooling in São Gabriel da Cachoeira fostering limited revival; however, speaker numbers have stagnated or declined since early 2000s estimates of 19,000.^[42] No organized communities speak the Southern variant today, though linguistic interest persists in academic circles for its influence on Brazilian Portuguese vocabulary.^[36]

Preservation Efforts and Recognition

Efforts to preserve the Northern General Language, known as Nheengatu or Língua Geral Amazônica, have intensified in the 21st century amid concerns over its endangerment, with approximately 19,000 speakers primarily in the Brazilian Amazon, Colombia, and Venezuela.^[43] In 2007, the University of São Paulo established Brazil's first academic chair dedicated to Nheengatu studies, fostering linguistic documentation and research to support revitalization.^[40] Community-driven initiatives include teaching programs in indigenous schools and translation projects, such as the complete rendering of the Bible into Nheengatu, aimed at maintaining oral traditions and cultural transmission.^[44] Technological interventions have emerged as key tools for preservation. In 2021, Motorola became the first smartphone manufacturer to incorporate Nheengatu into its devices, enabling digital keyboards and voice recognition to facilitate everyday use among younger speakers.^[45] The Nheengatu app, supported by financial management organizations, promotes language learning through interactive digital content, linking revitalization to broader cultural and territorial protection efforts.^[46] Artificial intelligence applications, including machine learning translators fine-tuned for low-resource languages, have shown promise in generating high-quality resources for Nheengatu, countering decline driven by Portuguese dominance.^[47] Recognition of Nheengatu has advanced through legal and cultural milestones. In December 2002, it was granted co-official status alongside Portuguese in São Gabriel da Cachoeira, Amazonas—the first such designation for an indigenous language in Brazil—later expanded to include Baniwa and Tukano, totaling four official languages in the municipality.^[48] This status has elevated Nheengatu's utility in administration, education, and employment, with speakers valued as interpreters and teachers.^[49] In July 2023, the Brazilian Constitution received its inaugural translation into Nheengatu, marking a historic affirmation of indigenous linguistic rights and aiding legal accessibility for Amazonian communities.^[49] The Southern General Language, by contrast, extinct since the late 18th century, lacks contemporary preservation initiatives due to the absence of surviving speakers.^[32]

References

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(PDF) Endangered languages in Brazil - ResearchGate
Aug 10, 2025 · Throughout the next 300 years, Spanish and Portuguese positioned themselves as the official languages of the majority of the population and have ...<|control11|><|separator|>
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https://www.e-flux.com/journal/131/502722/muted-tongues-a-timeline-of-suppressed-languages
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Muted Tongues: A Timeline of Suppressed Languages - Journal #131
1775: The Marquis of Pombal, a Portuguese diplomat, prohibits the use of Indigenous languages in Brazil. 1782: The Rebellion of Túpac Amaru II, an uprising of ...
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Languages in Peril - The Good Language of Brazil - Parrot Time
Because of the linguistic variety, many indigenous people started to use Língua Geral as their second or even third language. Interracial marriages between ...
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Brazil (for Oxford Handbook of Portuguese Language, in press) - OSF
By 1850, the country had received 3,600,000 slaves, 38% of all the slave trade and nine times more than the. Africans taken to the United States. White ...
[39]
Can AI help to promote endangered Indigenous languages?
May 15, 2024 · Today, Nheengatu, which translates to "good language" in English, is down to about 20,000 speakers and is on UNESCO's list of “severely ...
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The Indigenous Languages of the Americas - Oxford Academic
Jun 25, 2024 · Here, língua geral is used to refer in particular to two cases in Brazil—Língua Geral Paulista and Nheengatú—where the large number of unions of ...
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Nheengatu Language and Its Role in the Tactics of Construction of ...
Nheengatu is one of the co-official languages of São Gabriel da Cachoeira in the Amazon region (AM/Brazil). About 8000 people in the Upper Rio Negro region ...
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New to Amara: Mirandese and Nhengatu - Amara.org
Aug 15, 2019 · Two new subtitle languages are now supported on Amara: Mirandese from Portugal and Nhengatu from Brazil. We are happy to share more about these languages!Missing: contemporary | Show results with:contemporary
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Nhengatu Language (YRL) - Ethnologue
Nhengatu is an endangered indigenous language of Brazil, Colombia, and Venezuela. It belongs to the Tupian language family.
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https://www.incomunidade.pt/lingua-brasilica-nheengatu-o-verdadeiro-idioma-brasileiro-wesley-sa-teles-guerra/
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Língua brasílica (Nheengatu): o verdadeiro idioma “brasileiro”
Feb 1, 2024 · No século XXI, esforços significativos foram empreendidos para recuperar e preservar a Língua Brasílica. Projetos como a tradução na ...
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Digital Inclusion: Endangered Indigenous Language Revitalization
Jul 19, 2022 · Last year, Motorola announced they were the first phone manufacturer to digitalize Nheengatu, an endangered indigenous language from the Amazon.
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Nheengatu app: preservando línguas indígenas por meio da ... - Sitawi
With specialized financial management by Sitawi, the fund contributes to linguistic revitalization, which is connected to cultural and territorial protection.
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(PDF) Harnessing the Power of Artificial Intelligence to Vitalize ...
May 1, 2025 · We report encouraging results in the development of high-quality machine learning translators for Indigenous languages by fine-tuning state-of-the-art (SOTA) ...
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Nheengatu language - Omniglot
Oct 25, 2021 · Nheengatu developed from tupinambá, a language spoken by the Tupi people on the north coast of Brazil in Maranhão and Pará. It was standardised ...
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Brazilian constitution translated into Indigenous language for first time
Jul 20, 2023 · The Brazilian constitution has gained its first ever official translation into an Indigenous language, in what has been hailed as a historic moment for the ...