connecting Portuguese-based creoles

For more background information, please visit my previous posts about Papiamentu and Macanese Patuá.

In the past year I’ve had the pleasure of encountering and learning about two Portuguese-based creoles: Papiamentu and Macanese Patuá, spoken on different sides of the world. Having had no prior exposure to either of them, I never would have guessed how similar they would actually be. If the Portuguese language was going to be put into situations of linguistic crisis, in which people had to figure out some way to communicate with each other, in different parts of the world with completely different linguistic environments, it seems to me that the results would be quite unique. However the more I learned, the more I was surprised at just how many characteristics these two languages share. I was encouraged to speak about creole languages at this year’s Polyglot Gathering in Berlin and decided to take a comparative look at these two languages. Here are some my observations regarding Papiamentu and Patuá.

First of all, there are a number of superfluous Romance language characteristics that have been discarded in both languages, and in fact almost all creoles do away with unnecessarily detailed parent-language characteristics. These include grammatical gender, some aspects of grammatical number, differentiation between subject and object pronouns, and all verb inflections. Here is a brief review of personal pronouns in the two languages:

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Papiamentu and Patuá each use only one set of personal pronouns for subjects, direct objects, and indirect objects.

Verb tenses are indicated by tense-marking particles preceding the infinitive/verb root. Not only this, but these particles share etymological origins, and in modern Papiamentu and Patuá they still resemble each other quite closely – see below. In Patuá the use of  is limited to an explicitly present progressive meaning, and in Papiamentu ta is not used with a number of common verbs, but the parallel is nevertheless quite strong. A and , may have differing origins, coming from either , the helping verb used in the Portuguese past perfect tense, or possibly from  (already). Já in Portuguese is the clear origin of the Patuá marker. Lo and lôgo both derive from logo (later).

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Finally, the most obvious similarity is that Portuguese is the main original lexifier for both languages (Yes, I know that there are more Spanish-origin words in Papiamentu, but I believe that most of these are decreolizations of originally Portuguese words or much later borrowings), hence they share countless cognates. With an understanding of Portuguese or Spanish and these few basic grammar points, the two creoles quickly become quite transparent. Below are some sentences compared.

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For all their similarities, though, they are definitely distinct and unique languages. They have vastly differing secondary lexifiers, Papiamentu taking the rest of its vocabulary from Spanish, Dutch, Arawak, and West-African languages and Patuá taking significant vocabulary from Cantonese, Malay, and a variety of Indian languages. In Patuá it is particularly noticeable that words of Cantonese or Malay origin tend to be used most for foods and common household items, probably a result of much of the early female population being native speakers of these two languages. Likewise, many Papiamentu words having to do with reading and writing originate from Dutch, traditionally the language of education in the ABC islands. The sentences below would scarcely be intelligible to speakers of the other language:


Atâi tâ comê chau-cháu com santám. (The boy is eating stir-fry with coconut milk.)

Amochâi, vôs atirâ sapeca tê lap-sap! (Dear, you throw away your money!, lit. to the trash)


Dúnami un buki òf un korant. (Give me a book or a newspaper.)

Nan no tin pòtlot-nan. (They don’t have pencils.)

Pluralization is also handled differently in each language. Neither language requires plural markers in all instances of plural meaning, but where indicated Patuá employs a pluralization pattern taken from Malay, while Papiamentu uses a pattern found in some Volta-Niger languages.

The Patuá pluralization is simply a reduplication of the noun, commonly found in Malay and to a lesser extent in Chinese languages:

fil0 = son     filo filo = sons/children

In Papiamentu, the plural is indicated by adding a plural suffix -nan (also a the third person plural pronoun). This pattern is also found in other Caribbean creoles, such has Haitian Creole.

e buki = the book     e buki-nan = the books

Even with extensive lexical differences and some differences in common grammatical patterns, we can see that there is still a considerable degree of mutual intelligibility.

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Patuá Excerpt taken from PCB Magazine, Edição 11, Recordâ sã vivê. pcbmagazine.blogspot/2013/09/recorda-sa-vive.html

So how is it that both of these languages diverged from standard Portuguese in so many similar ways? The answer to this lies in the instrumental role the Portuguese played in the  establishment of the Atlantic slave trade in the 15th and 16th centuries. They occupied the islands of Cape Verde, São Tomé, and Príncipe and used them as trading and “processing” posts for slaves taken from nearby continental Africa. Thus the language had a presence on the islands early on. Those working in the slave trade, however, were not always speakers of standard Portuguese themselves. On the islands of São Tomé and Príncipe there had arisen a ruling class of Afro-Portuguese people who spoke Portuguese-based creole languages. These very similar creoles, as well as other Portuguese-based pidgins were used by those both administrating the trading ports and traders traveling back and forth along the west coast of Africa and as far as the Caribbean and Asia.

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By Descobrimentos_e_explorações_portuguesesV2.png: *Descobrimentos_e_explorações_portugueses.png: *Portuguese_discoveries_and_explorations.png: *Portuguese_Empire_map.jpg: Toklederivative work: Uxbona (talk) – Descobrimentos_e_explorações_portuguesesV2.png, CC BY-SA 3.0,

Naturally, these creole languages were also used to communicate with slaves. When capturing people in Africa and bringing them to these trading posts, the slave traders were careful to separate linguistic and cultural communities, so as to impede communication (and subsequent revolt) among the captives. Having been stripped of their native languages, slaves in turn had to use Portuguese-based pidgins and creoles to communicate with each other. As the slave trade and the Portuguese trading empire in general grew and spread throughout the world, so did these creole languages. Thus, several interrelated varieties of Portuguese-based creoles were taken all over the Caribbean, the coasts of Africa, India, and East Asia.

In the Caribbean, Papiamentu maintained more influences from West African languages, particularly in the area of phonology but also at the syntactic and lexical levels. Extensive Spanish and Dutch vocabulary and some Arawak vocabulary was incorporated, but even as it developed, Papiamentu retained its Portuguese-based core. In Asia, Portuguese-based creoles sprung up in many areas, including Bombay, South India, Sri Lanka, Kolkata, Malacca, and Macau. In Macau, the local Cantonese language became a source for a large amount of vocabulary, as were Malay and several Indian languages, all languages that had left their mark on Portuguese trade creoles along the route to Macau. Despite these influences, though, Portuguese remained the primary component of the Patuá language.

This interconnectedness might lend itself to the creole origin theory of monogenesis, which states that all creoles are derived from 17th century West African pidgin Portuguese, which in turn stemmed from Mediterranean Lingua Franca. By this theory, languges like Haitian Creole and Jamaican Patois would have been relexified with French and English vocabulary, respectively, while retaining the grammar and syntactic structure of creolized varieties of Portuguese from Africa.

This theory of course can have no bearing on the origins of creole languages that had no contact with the Atlantic slave traders, such as Hawaiian Pidgin English, but perhaps the 17th century Portuguese creoles of West Africa had farther reaching influences on modern day Caribbean creoles than meets the eye. At any rate, for those creoles whose lexicons remained mainly Portuguese the relationship is clear, and the 16th century creoles of São Tomé & Príncipe seem to be the missing link.

There are those, however, that still press for a unifying theory for all creoles, regardless of origin. Bickerton’s language bioprogram theory posits that given the typical social circumstances that lead to a creole language, the generation of children who convert that language from a pidgin to a creole are relying on innate grammar in their brain structure. According to this theory, our brains are actually hard-wired to create, understand, and use grammar. Thus, unrelated creole languages such as Tok Pisin (Papua New Guinea), Nubi (East Africa), and Hezhou (Western China) would have similar structures and characteristics because of the predisposition of the human mind to organise language in certain ways.

It is true, in most cases, that these other creoles with no historical connection to the Atlantic slave trade, do share many characteristics with Atlantic-based creoles, i.e. lack of grammatical gender, minimal to no verb inflections, tense-marking particles, etc. However, this is not enough evidence to prove a unique cognitive or linguistic relationship between them. The same characteristics show up, for instance, in all varieties of Chinese, a group of languages that have developed slowly over time, completely unlike creoles.

It seems that the label “creole” may not actually have much to do with linguistic structure or categorization, but rather describes a socio-linguistic situation repeated again and again throughout history. Creoles have suffered (and continue to suffer) the stigma of being linguistically “inferior” to their parent languages. They are often referred to as “improper” or “incorrect” versions of another, usually European, prestige language. If this is the case, does the term “creole” actually do a disservice to the languages?

“Creole” may perhaps be more meaningfully used in terms of a people’s culture and socio-linguistic history. It describes a set of circumstances and the ability of a community to innovate for the sake of communication. Though there are many linguistic featured shared by creoles, it seems that these features are not necessarily unique in the scope of human language. Furthermore, history has shown us the dangers of haphazard categorization given the stigma that creoles have collectively faced. Creoles are often dismissed as linguistically “simple”, all the while sharing many traits with many other unrelated languages such as Mandarin Chinese, a very high-prestige world language.

To this day it remains unclear what, if any, purely linguistic significance the term creole carries. Papiamentu and Patuá do share linguistic similarities, but this is to be expected considering their parallel histories and common origins. As for how they relate to other creoles in the world, it seems that shared historical circumstances may be the most striking similarity. The emergence of creoles all over the world shows us that humans have an instinct for verbal communication, and this is perhaps all we can know for now.


In addition to the resources used on previous creole posts, the following set provided much valuable information for this article:

Holm, John. Pidgins and Creoles, Volume I: Theory and Structure. (1988)

Holm, John. Pidgins and Creoles, Volume II: Reference Survey. (1988)

creolization and decreolization: Portuguese and Patuá in Macau

Studying Papiamentu and learning about its history has made me think more about the influence of the Portuguese language throughout the world. Not only is Portuguese spoken in several countries across the globe, but the number of creole languages that it has spawned is remarkable. Given the expanse of the Portuguese trading empire, however, this is only natural. Portuguese traders and colonizers encountered many different languages and cultures in their global pursuits, resulting in a variety of Portuguese-based hybrid languages emerging in the Caribbean, West Africa, India, and East Asia.

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Ruins of St. Paul’s, Macau’s most famous landmark

When visiting Macau last year, the native creole of the former Portuguese colony caught my attention. The language is commonly called Patuá or Maquista Chapado and is often also referred to as Macanese Creole, or in Portuguese as Macaense. I learned of Patuá as a gravely endangered linguistic relic and cultural artifact spoken by less than 50 people in Macau and perhaps by an additional few hundred individuals in the Macanese diaspora. Indeed it was hard to find any traces of Patuá in modern day Macau, but standard Portuguese has certainly left its mark and continues to coexist alongside Cantonese among an active, though very small, lusophone community.

creolization: Papia Cristám di Macau

The Portuguese have had a presence in Macau since the early 16th century. Macau quickly became an important trading hub and linked commerce between other Portuguese trading posts in Goa (India),  Malacca (Malaysia), and Nagasaki (Japan). Given the constant migration in and out of Macau, it is only natural that a community of people with mixed heritage was born and that they would develop a language of their own, a creole language no doubt. As I’ve mentioned before, a creole language arises from contact between two or more different language communities, blending all the languages spoken by the population. It starts out as more of a rudimentary code of vocabulary items called a pidgin.  Once a generation of children grows up hearing this pidgin as their primary language, they organically develop a grammar and more complete vocabulary, essentially creating a fully functioning language known as a creole. In the case of Macau, this creole language was Patuá and its community the Macanese.

Portuguese trade routes (1580-1640) shown in green. Source: The Red Hat of Pat Ferrick at the English language Wikipedia

The Macanese people originate from the intermarriage of Portuguese sailors and traders with women from Goa, Ceylon (Sri Lanka), Malacca, and Nagasaki, as well as some Chinese converts to Catholicism and women from local Tanka communities. The community took on many aspects of Portuguese culture and life, including Catholicism, government and legal professions, and a Portuguese education system, but the language they spoke at home better reflected their diverse origins. Macanese creole, like other Portuguese-based creoles, is essentially a grammatically simplified version of Portuguese with vocabulary and influences from Cantonese, Malay, Papia Kristang (Malaccan Portuguese-based creole), Konkani, Marathi, Sinhala, Japanese, Indo-Portuguese, and English. The following are some examples of lexical items in Patuá by language of origin.


The vast majority of lexical items in Patuá are derived directly from Portuguese, sometimes via other Portuguese-based creoles. Below are just a few.

vagar (from the Portuguese vagar – free time): slow, free time.

torâ-português (from the Portuguese verb torrar – to roast, to toast): someone who speaks (standard) Portuguese poorly.

papiâ (from the Portuguese verb papear – to chat): to speak.  This word is also used in the Papiamentu language and is the source of that language’s name.  Incidentally, Papiaçám is another name for the Macanese Creole.

Língu Cristám (from the Portuguese língua cristã – Christian language): Macanese Creole, Patuá. Using the verb mentioned above, papiâ Cristám, “to speak Christian”, can mean to speak either Portuguese or Macanese Creole.

nhônha, nhôm (from the Portuguese senhora senhor – madame & mister): girl & boy, respectively.


vun (from the Cantonese 碗, wun2 – bowl): bowl.

pai-mai (a calque of the Chinese phrase 爸爸媽媽 using the Portuguese words pai mãe):  parents.

chau-cháu (from the Cantonese 炒, caau2 – to fry): a stir-fry.

atâi, amui (from the Cantonese 阿弟 and 阿妹 – younger brother and younger sister, respectively): used to refer to a Chinese boy or girl, usually of lower social standing.

amochâi (from the Portuguese amor – love, with the diminutive Cantonese suffix 仔zai2 – son, child): sweetheart, darling.

tu-tum-piám (from the Cantonese 頭痛片, tau4tung3pin3 – headache pill): a useless person, idiot.

pacfanista (from the Cantonese 白粉, baak6fan2 – white powder, i.e. heroin or cocaine): a drug addict.  Note the use of the Portuguese suffix -ista. 

Malay (possibly via KristangMalaccan Portuguese Creole):

santám (from the Malay santan): coconut milk.

côpo-côpo (from the Malay kupu-kupu):  butterfly.

Other languages:

cháli (from the Marathi गल्ली, galli – way, lane, back street): small narrow street, lane.

auábe (from the Japanese 鮑/あわび, awabi): abalone.

bói (from the English boy): child waiter, busboy.

cacai (from the English cock-eyed): one-eyed or cross-eyed.

cacús (from the Dutch kakhuis – shit house): latrine, outhouse.

a small grammar of Macanese Creole

The grammar of Patua has characteristics typical of other creoles (particularly other Portuguese-based creoles), as well as grammatical elements from Cantonese and Malay. Patuá has no definite articles, no verb conjugation, and only one set of pronouns to indicate subject, object, and possession.

The pronouns are iou (I/me), vôs (you), and êle (he/him, she/her, it), nôs (we, us), vosôtro (you, pl.), ilôtro (they, them). To create the possessive pronouns, the suffix -sa/-sua is added to each pronoun.

Verbs have one basic form, which can be used alone as a present tense verb, an imperative, or an infinitive. Some common verbs, all derived from Portuguese, are sâm (from the 3rd person plural são), têm (to have, to be located), vêm (to come), vai (to go), querê (to want), sabe/sá (to know), pôde  (to be able)comê (to eat),  (to read), olâ (to see, look).  Verbs are negated with nôm.

Iou papiâ Cristám. = I speak Macanese Creole.

Ele sâm Macau-filo. = He is a native Macanese. (literally Macau-son)

Ilôtro nôm têm na casa. = They are not at home.

Iou nôm sá / Iou nôm sabe. = I don’t know.

Qui-cuza vôs querê comê? = What do you want to eat?

Verb tenses are usually conveyed by various particles.  The particle  (from the Portuguese está, to be [doing something]) is used to indicate present progressive. The past tense is created by using the particle já (Portuguese for already), and the future is indicated by lôgo (from logo, later).

Qui-cuza vôs tâ papiâ? = What are you saying?

Úndi vôs tâ vai? = Where are you going?

Já olâ? = Did you see? (i.e. Do you get it?)

Iou já comê hám-chói. = I ate hum choy (pickled vegetables).

Nôs lôgo vai iscôla. = We will go to school.

Pai-mai lôgo vêm sentâ. = My parents will come sit (i.e. visit).

Noun plurals are indicated by reduplication, as in Malay. The same process can also be used to add emphasis to an adjective.

Vôs têm quanto filo-filo? = How many children do you have?

Ilôtro já vêm cedo-cedo. = They came very early.

Finally, one pattern familiar to speakers of any variety of Chinese also made it’s way into Patuá. To ask a yes-no question the following pattern is used: verb + negation + verb.

Vôs querê-nôm-querê? = Do you want it?

Vôs sábe-nôm-sábe papiâ Patuá? = Do you know how to speak Patuá?

You can see that, as with other creoles, not only are the grammar and phonology simplified and influenced by other languages, but the lexicon is also altered to include words that reflect the diversity and history of the language community. It should also be noted that, like most creoles, Patuá has no standardized spelling.


Patuá quickly became the primary language of the small Macanese community. For centuries it has been the pride of its speakers. Poems and songs extol the sweetness of this Dóci Papiaçám (sweet language), yet another name for the language. Patuá was the language of the home and family, the language dearest to the Macanese people. The rise of Patuá, however, did not mean that Portuguese ceased to be spoken in Macau.

Standard Portuguese remained the language of government and education, and students were taught to speak this “proper” Portuguese at school instead of “broken” Portuguese, i.e. Patuá. As more people arrived from Portugal  to work in the government, courts, schools and trade, the importance of the Portuguese language only grew. A command of the language of Portugal remained essential for upward mobility. By the 20th century, Macanese Creole had come to be associated with the lower class and with women, who were generally neither educated nor employed. The pressure to conform to the linguistic standard of Portuguese began to overwhelm Macau’s beloved language. Emigration to Hong Kong and elsewhere then further reduced the number of Patuá speakers in Macau, nearly decimating the creole-speaking community. Leading up to and during this time some writers such as José dos Santos Ferreira began to write poems, short stories, and even novels in Patuá, committing the language to writing for the first time. But it was too late. The numbers of speakers had dropped too low, and transmission of the creole to the youth had essentially stopped.

This is a phenomenon called decreolization, whereby a creole language starts to converge with its parent language due to social and cultural pressures. The influence of the parent language becomes so strong that the creole begins to lose its unique features until it eventually gets absorbed into the more prestigious parent language. Today most Macanese in Macau might know a few Patuá expressions or words, but the language they speak is Portuguese (and/or Cantonese, for that matter).

Today Patuá is still spoken regularly by a only handful of mostly elderly people in Macau, but even the Patuá that has been preserved is said to have undergone a degree of decreolization, ceasing to be the same dóci língu that it once was.  Despite this, younger generations do have a strong appreciation for their community’s creole, even if they are unable to speak it. One of the ways in which the youth have been able to engage with the language is through the Macanese theatre. Blending traditions of popular Portuguese theatre and Chinese folk drama, Macanese theatre is performed in Patuá and satirizes traditional culture and contemporary social issues.

Doci Papiaçám di Macau is a drama group, started by Miguel de Senna Fernandes, that performs in Patuá (with surtitles in Portuguese, Chinese, and English), keeping the tradition of Macanese theatre alive in Macau. Some members are older Patuá speakers, but the bulk of the group is comprised of younger Macanese who presumably need to learn the language for their annual performances at the Macao Arts Festival every May. The group has also created a number of videos in Patuá that parody daily life in Macau. Fernandes recognises that Patuá has no hope of ever becoming the daily language of the Macanese community again. The task at hand is rather to showcase and preserve the memory of this language that was the voice of the Macanese people for hundreds of years. Even if Patuá is no longer spoken, Doci Papiaçám di Macau makes the culture of Patuá relevant to the younger generations of Macanese.

Miguel de Senna Fernandes and others talking about Macanese theatre (in Portuguese,  Patuá, and Cantonese):

Macau Sâm Assi (This is Macau), parody of the song Lisboa é Assim, performed by Dóci Papiaçám di Macau:


If Patuá is nearly extinct, then what is the fate of the Portuguese language in Macau? There has never been more than a small minority of Portuguese-speakers in the former colony, and today only about 3% of the population speaks Portuguese natively, though about 7% claim fluency. Many predicted that with the return of Macau to China in 1999, Portuguese would slowly become obsolete and cease to have any importance. The numbers of students studying Portuguese began to drop in the 90’s, but in the past decade the language has steadily been gaining popularity in Macau. Portuguese is doing better than ever, and interestingly enough, this growth is not coming from within the Macanese community.

China has realised that the unique cultural heritage of Macau can be used for economic gain and in 2003 designated Macau as the bridge to the lusophone world, particularly Brazil and Portuguese-speaking Africa. Macau is China’s ticket to these growing economies, and students from all over the country are going to Macau to study Portuguese and profit from these cultural ties. In fact, many graduates are finding that their ability to speak Portuguese is getting them head-hunted right out school, earning higher salaries than their counterparts who only studied English. Portuguese is the competitive edge, and recently there are almost as many students studying Portuguese in Macau as there are fluent speakers in the territory.

At the same time, high unemployment rates in Portugal are resulting in many Portuguese moving to Macau to find work. Portuguese-speaking doctors, professors, lawyers, entrepreneurs, and other professionals are in demand and are relocating to the former colony to take jobs they can’t get at home. Brazilians, Angolans, and other lusophones are also taking advantage of these opportunities. All of this, of course, adds to the relevance of Portuguese to modern-day Macau.

Despite Macau’s renewed position in Lusophonia, the already “decreolized” Macanese community faces another very real cultural threat: that of being absorbed by the Chinese-speaking majority. Portuguese in Macau is greatly overshadowed by Cantonese and, increasingly, Mandarin and English. Most signs are bilingual (Portuguese and Chinese), and recorded announcements tend to include Portuguese, but you would be hard-pressed to hear a Portuguese conversation while walking down the street. It’s something that you have to seek out.

On my short visit, I didn’t have any time to waste seeking out lusophone enclaves, so I went straight to the Livraria Portuguesa, the Portuguese Bookstore. I found exactly one Portuguese speaker at the bookstore, from Portugal, not Macau, judging by his accent. The store itself was well stocked, and I ended up getting a book on cultural traditions in Macau and a wonderful dictionary of words and expressions in Patuá, the only book on the subject that is available, I was told. When it came time to pay, the Portuguese speaker had disappeared and I had to conduct the transaction in Cantonese. It seems that even in the Livraria Portuguesa, Portuguese is rare and fleeting.

All of this is not to say that Portuguese heritage isn’t visible. Walking around parts of the old city, you could easily mistake your surroundings for a neighbourhood of Lisbon. The colonial architecture is well preserved, and it is Macau’s most captivating characteristic. Catholicism is also alive and well and remains crucial to the identity of the Macanese. As I wandered the city looking at churches and searching for the best pastéis de nata, the saudade was palapable. Everywhere you look, there is evidence of a world that is trying its best not to fade away.

Outside of the narrow lanes and alleys of the Old Town, a new and more urban Macau is booming. With modern casinos bringing in droves of Mandarin-speaking mainland tourists and business, the pressures of Chinese on the already outnumbered  Portuguese-speaking community are greater than ever. If the unique culture of Macau has any future in the long run, it will be because of its relevance to the international lusophone community. The Macanese people exist because of Macau’s place in the international Portuguese trading empire, and their survival will be for the same reason.


Most of the examples of Patuá in the post were pieced together from the following two sources:

Maquista chapado: vocabulário e expressões do crioulo português de Macau (2001), by Miguel Senna Fernandes and Alan N. Baxter.

Como ta vai?  Miguel Senna Fernandes’ Patuá blog.

Other helpful resources:

Caderno do Oriente

Gráfová, Miluše. Português de Macau – Magisterská diplomová práce2013.

Macau Antigo

Néno, tâ vai contá

PCB Magazine