“…First of all, multilingualism can be seen simply as “a desirable state of social affairs” (Evans, 2010, p. 276) that has always been present, an ideology known from Aboriginal Australia, where people also praise the aesthetics of multilingualism as reflecting the diversity and the beauty of real life better than monolingualism (Evans, 2010; Merlan, 1981; Sutton, 1978, 1997). Secondly, multilingualism can be a strategy “that maximizes alliances and protective networks through different languages” (Lüpke, 2016, p. 53), where the protection can be sought from humans or from spirits connected to this language via the “land–language” or “land–political unit” link, as Di Carlo (2016), Lüpke (2016) and Watson (2019, p. 136) suggest for African cases, de Vries (2012) and Foley (2005) for West Papua, Cabalzar (2013) and Epps and Stenzel (2013) for Upper Rio Negro and Kroskrity (2018) for California. Thirdly, multilingualism can be perceived as a guarantee of peace, a way to prevent conflicts, realizing the urge to be distinct through languages (cf.…”