[2] Because of natural disasters and emigration consequent to European and U.S. influence, the local population of the Pingelapese people is small.

With the help of linguists like Leilani Welley-Biza sharing knowledge from her elders, significant cultural/historical connections to the Pingelapese language have been more thoroughly documented and preserved,[3] to be passed down between generations.

Other versions of oral history taken in account by locals who have no traditional historical background as opposed to those with traditional historical background make it difficult to decipher approximately when the one known Kosraean term found in the Pingelapese language, which is Doahkaesa, was introduced to the Pingelapese vocabulary.

The older brother was said to have returned to Kosrae to marry a Kosraean woman whom he had met and fell in love with before their voyage and discovery of the island of Pikelap.

It describes a history between Pingelap and Pohnpei through the conquest of Nan Madol and the integration and language similarities between the two islands.

It also describes that while voyaging to Pohnpei for the conquest of Nan Madol, the prominent legendary warrior known as Isoah Kaelaekael, or known by Pohnpeians as Isokelekel, met with their rivaling neighbors, the people of Mwoakilloa, to recruit warriors to fight in the conquest of Nan Madol resulting in the recruitment of one such Mwokillese warrior named "Nahparadak" which is now a Pohnpeian traditional title called "Nahnparadak" given only to a Mwokillese man greatly respected by Pohnpeiani in Madolenihmw's traditional ranks.

Historically, Pingelapese named their children based on a special feature or foreseen ability or destiny upon birth.

To what extent is arguably unknown because many still argue today despite the many attempts conducted by foreign researchers who were researching the origin of language in the less-likely of areas and with people who had no rich historical, cultural, and traditional background and the language of the islands in question to begin with.

Pohnpeians integrated the German word mein into their language and used it, specifically, for a person of high traditional or political rank or of great respect.

Pohnpeian's integrated the German word and made it their own and today calls each village chief Nahnmwarki.

Pohnpeians are well known for using a name of a place to identify a food or object completely foreign to the island, or an area referring to the person's native land before settling themselves in Pohnpei.

For the example of a foreign object: a very large and thick steel pot is called kwatilain in Pohnpeian.

For the example of renaming an area for which the settler originally came from: In Pohnpei, there is only one community within a municipality that is also, surprisingly, called Saekaraekapw.

In the Pingelapese oral traditional history, Saelaepas, who is a prominent legendary warrior in the conquest of Nan Madol, is a native of Saekaraekapw.

This community is found in Madolenihmw, the once presumed-capital of the once ruthless ruler of Pohnpei living in Nan Madol, Saudeleur.

After the Spaniards were the Japanese, and the bilateral relationship created between both groups is still evident at World War II sites in the southern part of Pingelap.

Foreign influence has altered the stability of the Pingelapese community, encouraging natives to leave their homeland and move to other more populated areas or to the U.S. (incentivizing emigration under contract in the Federated States of Micronesia to work and study elsewhere, or enlist in the United States military for a better living standard).

The names for the days of the week come from the Pingelapese non-specific object numeral set.

The words for the other days of the months are as follows: niyari (Tuesday), niyesil (Wednesday), niyaepang (Thursday), and niyalim (Friday).

Verb-Subject word order is only available in Pingelapese when referencing unaccusative verbs or by discourse pragmatics.

Normally existential sentences that have a post-verbal subject are used in the beginning of a story to introduce new characters or objects that have not been referenced before.

Similar to other languages, words in Pingelapese can take different forms to add to or even change their meanings.

pwungto be correct→ sa-pwungto be incorrectpwung → sa-pwung{to be correct} {} {to be incorrect}There are also directional suffixes that when added to the root word give the listener a better idea of where the subject is headed.

Children often have a difficult time learning how to read and write both Pingelapese and Pohnpeian, often incorrectly correlating sounds and letters.

The difficulty of learning how to read and write in Pingelapese may also be due to an inadequate alphabet suited to the language.

Unlike many other Micronesian languages, the Pingelapese people were never able to form a proper orthography committee board.

It has been reported that around fifty years ago there was an early orthography taught at the Pingelap elementary atoll.

Multiple young and elderly Pingelapese speakers in the Mwalok and Pingelap atoll can confirm this recent discovery of the eighth vowel.

These verbs are created by taking the ae, aen, e, and e from the pronoun auxiliary complex and will leave the person/number morphemes out.

Unlike English, Pingelapese subject pronouns can come in singular, dual, and plural forms, indicating the number of listeners the speaker is addressing.