Linguistic and ethnographic documentation of Western dialects of Nyenkha spoken in Phobjikha valley in Wangduephodrang, Bhutan
The collection of this language documented within this Endangered Language Documentation Project (ELDP) mainly focuses on speakers residing in two Western villages: Kilkhorthang and Taphu (Phobjikha county), Wangduephodrang. Hence, the people and languages represented in this ELDP are the Phobjib ethno-cultural group of Kilkhorthang (the oldest dialect speakers) and Taphu (Nyenkha speakers).
Nyenkha, an East Bodish Language, is spoken in Trongsa and Wangduephodrang by 8000 speakers and few hundred speakers at Phobjikha (Driem 1965, 2001). Each language is named after the village in which it is spoken: in Rukuji County it is called Rukujipikha, in Phobjikha it is called Phobjipikha and in Mangde it is called Mangdepikha. This has led to total abandonment of the common terms Henkha/Nyenkha/Enked. Dorji (201 1) and DDC (1999) confirm that most adult and younger generations do not recognize the terms 'Nyenkha/Henkha/Enked'. Nyenkha, the most ancient local language, is associated with the monastery Ngaelung Dragche Ling, seat of Buddhist master Longchen Rabjam (1308-1364), the earliest monastery in Phobjikha. The number of Nyenkha speakers may have halved since 2011 (Hyslop 2013 estimates 3000), and will almost certainly be extinguished in a few years. Decline is due to relocation of landless families and slash-and-burn agriculturalists to Phobjikha. Modernisation trends serve to limit the practicality of Nyenkha as a fully functional language. Nyenkha is now in danger of extinction of as no longer spoken anywhere by youth, under the influence of English and other prestigious languages. Nyenkha is devoid of resources and remains linguistically poorly-described. Its mother tongue speakers are threatened by English, Hindi, Nepali, Dzongkha (Driem 1991). Nyenkha has no government or development functions: "local speakers must adopt Dzongkha in order to understand and communicate scientific and technical terms" (Dorji 2011). Since 1970, modern schools strengthened Dzongkha as language of administration and medium of instruction. Minority languages are doubly disadvantaged: low status in formal and non-formal situations, they are neither used in military institutions nor taught in schools.
As Nyenkha declines in numbers, speakers shift toward bi-tri- lingualism. Many have extensive contact with other Bhutanese languages through trade, migration, marriage, labouring, commercial and religious activities. Almost all young speakers today speak Dzongkha, English, and other languages in Thimphu and other cities in order to maintain their socioeconomic status. Hence, documentation of Nyenkha (my team) will collect a wide variety of data in many sociocultural and ethnographic contexts. This deposit will contain at least 30 hours video recording and 30 hours audio recording of the Nyenkha spoken in Phobjikha village. Data types will include still existing occurrences of rapidly-disappearing traditional and sociocultural practices, oral literature and traditional religious ceremonies, taboos, including storytelling and invoking local deities such as: Lhaboed ‘calling gods and goddesses’, prayers for prosperity in villages, songs about wine and its processing, Langked ‘ox-ploughing song’, Thrung Thrung Karmoi Luzhed ‘Song about the black-necked crane, Mrashed ‘traditional arrow songs’ (ballads sung during the archery tournament), Lozey and Tsangmo ‘impromptu ballad-debates between lovers and enemies.
This ELDP survey raises language preservation awareness as local teachers and language consultants will be involved and will receive primary training in recording and documentation tasks. This will lay the groundwork for local participants in their future documentation and maintenance of Nyenkha.
As a Nyenkha-speaking linguist, I classify it as a dialect of broader Henkha which belong to the East Bodish branch of Western Tibeto-Burman. Although Ethnologue classes Nyenkha within a Bumthang cluster of East Bodish, along with Bumthangkha and Dzalakha, it is not mutually intelligible with either, and their relationship requires further investigation. For example, (van Driem & Hyslop) have removed Nyenkha from the Bumthang cluster because of grammatical contrasts and other unintelligible issues.
However, Ethnologue gives two dialects (Chutobikha and Phobjikha) – the proposed survey will look at Phojikha dialect, which is not documented at all. Moreover, the speakers of Kilkhorthang use some unique discourse markers and forms such as Nye (1 st singular) /ŋjɛ˦/ ‘I’ with high tone, as opposed to /ŋjʌ˨/ ‘I’ and associated with a distinctive ethno-cultural group. Nyenkha literally means “the ones who say ‘I’ “, but is understood as ‘the oldest dialect’ (nyon˦ > ŋjɛ˦ ‘before’). This noticeable and unique feature is only emerged in Nyenkha dialect spoken in Kilkhorthang and very few adjacent villages like Damchenlhakhang and Khasa in Phobjikha council of Wangduephodrang district.
There are also a number of distinctive characteristics in the Nyenkha dialect such as the remarkable and neutral-gender addressing of the 3rd person; for example, /khi/ ‘he/she’. They use /khi/ for both masculine and feminine genders of the third person singular form of the pronoun.
However, it is just the spoken language of Nyenkha speakers which has no script to write and of the medium of local community of the Phobjikha block and other few Nyenkha-speaking communities in other areas. It is now on the verge of extinction and overpoweringly threatened by the adoption of the English and other commercial languages like Dzongkha, Hindi, Nepali and et cetera. Hence, the English script has been used to transcribe the recordings if this documentation. The output included texts with accompanying digital audio/video, including all meta data and other necessary information.
The deposit is approximately consisted of 623.5GB of the Nyenkha language particularly spoken in two Western villages: Kilkhorthang and Taphu (Phobjikha county). The recordings (audio and video) are the reflection of naturally occurring conversation documented in the form of monologues and dialogues.
Moreover, the recordings have captured language use and socio-cultural practices containing Nyenkha vocabulary commonly used for the community in the Kilkhorthnag and Taphu villages, with a wide range of themes such as oral literature, traditional religious ceremonies, ritual practices (Buddhism and Bonism) and taboos, including legendary storytelling customarily told at family, friends and village gatherings, historical narratives, personal stories, explaining food and drink produce. For instance, songs about wine and its processing, accompanied by house to house visit throughout the night begging locally brewed wine in each household known as Zhor-Dren ‘wine-begging’ and the sophisticated culinary art of cooking cultural and local food. In addition, Lang-ked ‘ox-ploughing song’, renown Thrung Thrung Karmoi Luzhed ‘song about the black- necked crane’, Mrashed ‘traditional arrowarrow-songs’, local Lozed ‘ballads’, and Tsangmo ‘impromptu ballad-debates’ between lovers and enemies. It also includes invoking local deities for prosperities in villages known as Lhaboed ‘calling gods and goddesses’ and so on.
Each collection consists of video and parallel audio recordings with pictures, ELAN files, and PDF documents with interlinear glossing and informed consent. The transcriptions have been further annotated in ELAN (FLEx-ELAN- FLEx) and translation into Dzongkha and English if time permits. The total length of the video and audio is about 30 hours each. All of them have been segmented in ELAN in order to pave the way to user friendly in near future. All materials will be openly accessible and available to any users of ELAR, with no restrictions, including the local community and well-established National Archive/Memory Bank within National Library Programme for conservation and preservation.
This electronic database will be archived with ELAR, ELDP, Dzongkha Development Commission, National Library (Department of Culture), Centre for Bhutan Studies and Royal Society for the Protection of Nature at Phobjikha. All in all, all the materials are openly accessible through the online catalogue of the Endangered Languages Archive (ELAR), Endangered Language Documentation Project (ELDP).
Deposit history The data for this Linguistic and ethnographic documentation of Western dialects of Nyenkha spoken in Phobjikha valley in Wangduephodrang, Bhutan will be collected during the postdoctoral research of Wangchuk Rinzin, the principal investigator with Ugyen Phuntsho as Assistant Researcher. We will collect the data during two different field trips. First trip in May and second trip in July 2018 to Phobjikha, the research site. The project spans the period from January 2018 to December 2018, by which time all materials will have been made available in this deposit.
Other information None of the data in this collection may be used as evidence in court.
Users of any part of the collection should acknowledge Wangchuk Rinzin as the principal investigator, the data collector and the researcher. The Endangered Languages Documentation Programme (ELDP) shall be acknowledged as the funder of the project. All files and data are accompanied by metadata which specifies the individual speakers/interviewees whose works, words, voices and images used for this deposit shall be acknowledged by their respective names. Any other contributor such as research assistant, language consultants and anyone who might have involved in collecting, transcribing and translating data shall also be acknowledged by their respective names.
To refer to any data from the corpus, please cite as follows: Rinzin, Wangchuk. 2018. Linguistic and ethnographic documentation of Western dialects of Nyenkha spoken in Phobjikha valley in Wangduephodrang, Bhutan. ID: Phobjikha [insert ID number here]. London: SOAS, Endangered Languages Archive, ELAR. URL: https://elar.soas.ac.uk/Collection/MPI1079692(accessed on [insert date here]).