By Dr Tariq Zaman, Ph.D
The Oroo’ language, an invaluable cultural treasure passed down through generations among the Penan people in Sarawak’s dense jungles, faces a dire risk of fading into obscurity amid the digital age and changing lifestyles. In this article, we delve into the ongoing efforts to digitise and preserve this unique indigenous language while underlining its profound cultural significance and importance.
The global decline of indigenous languages presents an alarming issue, with projections indicating that half of the world’s 6,000 languages may become extinct by 2050. For over 4,000 years, Oroo’ has served as a compass and a means of survival, providing intimate knowledge to the Penan community. This ancient sign language is aiding an Indigenous community in Borneo to communicate across 200 square kilometres of forest. Despite its rich cultural significance within the Penan community and the broader context of Sarawak and Borneo, it remains relatively unknown and under-documented.
The Advanced Centre for Sustainable Socio-Economic and Technological Development (ASSET) at the University of Technology Sarawak (UTS) recognised the urgency of preserving Oroo’ and initiated a long-term partnership with the Penan community in Long Lamai, Sarawak, Malaysia. Their primary goal is to create digital tools to safeguard and revive Oroo’, ensuring that this remarkable mode of communication doesn’t vanish into the annals of history.
Associate Professor Dr Tariq Zaman, an academician at UTS who has dedicated the past 15 years to working in Malaysian Borneo, first encountered sign language during his PhD research in Borneo. He initially met Garen Jengan, a Penan elder from Long Lamai, in 2010 during a field visit for his PhD study, which was about co-designing digital technologies for documenting indigenous botanical knowledge of Penan. Garen, who is now 75 years old, then took him into the forest to demonstrate how the Penans used to live in the jungle by themselves. Garen was always enthusiastic about information and communications technology (ICT) and believed that technology could spark the interest of young Penan individuals in their indigenous history and life in the forest.
“He usually takes me to a nearby forest and tells me how fascinating forest life is on the way. He tells me about the plants and shows me some Oroo’ signs, which are interesting to me, but he doesn’t know much about them. So, he referred me to Richard, another Penan elder of Long Lamai who loves Oroo’ and is the master of Oroo’s signs. Richard is passionate about preserving these signs for future generations, and from there, we began working on it.” – Dr. Tariq Zaman
Dr. Tariq took the issue into account and became convinced that the language must be preserved for future generations. The challenge with preserving cultural heritage is that most of the time, it is exhibited or stored in a museum.
“What we aim to do is integrate the language into modern communication systems, such as making it available on the internet and mobile devices, so that it remains relevant in the digital age. This required a thorough investigation to materialise.” – Dr. Tariq Zaman
The meeting between Dr Tariq and Garen has marked the beginning of a joint exploration aimed at designing digital technologies for the preservation of indigenous knowledge.
The process of documenting Oroo’ involves more than just capturing signs; it encompasses collecting, categorising, and expanding this unique form of communication. Researchers have worked closely with the Penan community to embark on this journey of preserving Oroo’. Typically, a branch known as a “Batang Oroo'” (or message stick) is inserted into the ground, and clefts are cut to hold signs. However, some signs may also be placed on the ground or carved into trees. Signs are constructed from leaves, sticks, and vines, which are folded or carved and assembled in specific spatial arrangements. Garen explained that each sign represents a story.
One of the core challenges in documenting Oroo’ is the absence of a documented grammar. Thus, understanding the implicit rules governing the combination of signs is crucial. The “Batang Oroo’”, which indicates direction, plays a pivotal role in how signs are combined to convey complete messages. Through a generative approach, all signs were meticulously printed and displayed for elderly community members to categorise into groups. Overall, 67 signs have been collected from 8 communities of lower and upper Baram in the last 13 years. Nine distinct categories emerged, encompassing Instructions, Warnings, Information, Directions, Durations, Animals (related to animals and hunting), Number of people, River place activity (about the river and fishing), and hunger.
In the process of documenting Oroo’, the Penan community has actively expanded its set of signs, introducing new signs for the “birth of a baby boy or girl” and distinguishing between signs for men and women. This expansion follows the same principles applied to other signs, signifying a community-wide consensus on preserving and enhancing Oroo’. Despite these efforts, the findings provide a promising foundation, and a book titled “Oroo’ Language of the Forest – Ha’ Jin Tana,” including textual data, was written. All of the signs gathered were confirmed by elders before being photographed and translated for greater comprehension. This marks the initial phase of the study.
Thus, recording information in a book is insufficient; digital technologies are required for it to be applicable. To ensure Oroo”s survival, researchers have explored two distinct teaching approaches: tangible tools and gamification. The first approach involves the use of capacitive sensing tangibles linked with 2D representations on tablets—an innovative method for teaching Oroo”s signs. While this tangible tablet tool showed promise as a collaborative learning tool within the village, it raised concerns regarding its practicality and ease of use.
The second approach revolves around gamification and mobile applications, wherein researchers developed an Oroo’ adventure PC game and a PO-SMS application. The approach introduces a storyline involving finding hidden signs, matching Oroo’s messages, shooting corresponding animals with a blowpipe, and concluding with a quiz. Although this approach engages youth, it requires further refinement to enhance performance and applicability.
Although there are concrete tools and gamification, the digitisation of Oroo’ still requires improvement. The Oroo’ language’s revitalisation efforts have gained momentum, thanks to the engagement of young people in the community. Their genuine interest in Oroo’ has led to a community-based co-design approach, ensuring that the Oroo’ preservation project aligns closely with the community’s needs and aspirations.
The effort has attracted national and international attention, garnering widespread coverage. From the researchers’ perspective, numerous scholars and students from various fields travel to Borneo to further their studies. Additionally, some scholars have applied the study paradigm to sign languages in their own countries, notably in Indonesia. Prof. J. Stephen Lansing approached the UTS team to apply the PO-SMS approach to his research on the Punan Batu community in North Kalimantan, which uses a similar sign language. He is collaborating with the Nature Conservancy and the Leakey Foundations. Moreover, Paulina Michnowska, who is a London-based ceramics and painting artist and currently a PhD student at Newcastle University, UK, is working with the ASSET team on developing art-based methodologies to make the Oroo’ language more relevant for the young Penan generation.
In addition to that, the study received media coverage from organisations such as BBC News and earned several awards, including the SIGCHI Honourable Mention Award in 2015 for the best papers at CHI 2015, and it was also honoured at CHI 2015. Additionally, in the same year, it received the IFIP Interaction Design for International Development Award and the Brian Shackel Award.
According to Dr Tariq, even though most signs have been collected, there is still more to discover as certain villages have yet to be approached. Moreover, the world of technology is continuously evolving with new ideas, making research essential in this endeavour.
In conclusion, the Oroo’ project represents a beacon of hope for preserving this unique indigenous language facing the precipice of extinction. Through meticulous documentation, in-depth research into sign combinations, and innovative teaching methods, the Penan community, alongside dedicated researchers, is working tirelessly to ensure Oroo”s survival for generations to come. This collaborative effort underscores the resilience of indigenous languages and their capacity to thrive in the digital age while retaining their cultural roots.
