ARTICLE: Ideological and Mythological Theory of Language

Given the phenomenon of language, we find it as one of the most surprising and complex human events. We have to dare to say that there has been no civilization on this space stone that has not felt the need to explain something to you. Consistent with their magical conception of themselves and their surroundings, the early peoples believed that the language was given by a divine power. Let's see an example; They are pieces of a Guarani myth about the origin of language and say:

"Before the earth existed, in the midst of primal darkness, before becoming aware of things, he created what would be the foundation of human language… and by virtue of his creative wisdom, he conceived the foundation of love (neighbour).”

We see here that for the Guarani, as for countless other solar towns, there were other similar ones, “Ñamandú” was an entity with enormous creative power. After rising up and assuming the human form, he conceived the language of this species together with love of neighbour. He gave this gift to men to designate things with names, which happened before the knowledge of those same things, and that chain of meanings came to admit it as a sacred hymn.

If we have read, “what is language and the relationship between speech and language”. We appreciate that the language has as its foundation the love of neighbour; that is, speech and language or language is an act of the deepest humanity, or, rather, of human love. Even so, the god himself reflected deeply on who he should transmit his sacred hymn. Put another way: not all people could reveal such mysteries. Therefore, he also had to create the Ñamandú with a big heart. That is, that entity not only created the language, like a hymn of love but its speakers. This is only one such myth that presents mostly the common type of all myths that were once formed or are there in the domain of the knowledge.

There are several data in this narrative that allow us to propose some elements to move towards the construction of an ideological or political theory of language. For example: for the civilization that speaks through this story, the language is not the result of a long, conflictive and difficult task of the human species on the wonderful, aggressive and dangerous places that make up this huge rock that adventure through the fields of the universe.

It has not been a knowledge apprehended by an infinity of actions and events in the world, but rather prior to any encounter with things. That is to say, they are the words previous to the knowledge of the things; and those same words given by God or by a magical and supernatural entity only to certain people. Needless to say, this is of the greatest falsehood. But what we do in this fragment of the work is not a demystifying act, but only try to identify clues that allow us to know what are some ideas of primitive peoples about the origin and possession of language.

Even so, we will say that there cannot be speakers without a consequent human action. It means to consider the active role of people in their world and that would lead us to question all those strategies that are constantly directed from the power not only to limit the speech, but also the performance of the speakers. This is so because the speech refers not only to the flavours of a barbecue with chillies or the electric shocks that make us bend our back.

Returning to the Guarani myth, we see how language is not another of the many human actions in evolution, but that it was given once and for all. As we said above, we find that the language was a divine gift provided only for a few: for the case of the story would be the Ñamandú big heart. We would also say that for the priests, the initiates in the sacred mysteries of secret societies, and today for those who place themselves in positions of greater privilege in front of the great dispossessed, marginal and backward masses in relation to the powerful advance of science and technology.

This seems to us one of the most revealing nuclei of the story. The permanence in our days of initiatory groups allows us to show, as if they were living fossils, how, for millennia, the words used to designate things beyond the apparent or the immediate causes were only pronounced to a few. We speak of a more complex knowledge: of philosophy, of sciences, of crafts; in short, of knowledge used in the manipulation of nature and its transformation and transmitted, of course, through words (for example, astronomy and its relationship with agricultural cycles).

The knowledge of the guilds (of the masons, another example) should only be transmitted to persons previously examined and among whose tests were those of courage, humility and discretion. Also, this knowledge was not given to the apprentices immediately but had to go through grades. Something similar to the hierarchy of school knowledge.

That is to say, we find ourselves before this sacred hymn to transform and appropriate nature or things; a knowledge intimately related to the accumulation of wealth and, consequently, of powers over others. Should we say that knowledge about agriculture or about the smelting of metals caused the enslavement of human masses ignorant of those secrets with respect to those who possessed them? Is not something similar today with the revolution pushed by the physical-mathematical and chemical-biological sciences?

We will try to conclude this fragment with the following ideas: If we designate people with the language that surrounds us, we share our dreams with others, we talk about how we would like things to be, we tell our neighbours what are the situations that bother us, we discussed how we would like to organize ourselves in society, we would agree that language is one of the fundamental elements of human existence and coexistence.

In the same way, without language or a limited language, our real or possible universes also suffer cuts, because it is impossible to express in words how much we would like it to happen. How to sing our thoughts if we lack voices to designate things? And more serious still: how to imagine possible scenarios or invent different realities if there is a persistent and systematic mutilation strategy of speech and language or language, instrumented and practised by the power groups?

These acts of power and corruption have also caused a mutilation of the inventive, ludic, analytical and reflective capacities of people. Of course, we are faced with nonsense, because we often hear speeches, also issued from the power, which speaks of the need to create self-regulated, creative, imaginative, inventive, reflective citizens, capable of having actions different from those that drive the masses irrational.

Consequently, we will say that being human is not complete without enjoying the experience of "total language," which means exactly speaking without restrictions; expressing fully how much we think, how much we want, how much we long for.