Author Archives: Donna Forward

Ruth Sandwell – Reading Beyond Bias – presenting the “real” truth to our Shuswap students in recorded podcasts

For my final weblog post for this course, I wanted to continue what I left off on in my last post. I was discussing the 2 most influential papers that I read during my MET journey (Prensky, 2001) and (Sandwell, 2003). In my previous post I discussed how the fact of being a “digital native” could in fact benefit younger Shuswap students when learning their language and cultural heritage.

The Sandwell article has completely changed the way I look at teaching Socials Studies 11 for example and how vitally important it is to present students with the truth (and not a biased version of it). In this course (ETEC 521), I have also learned that our own Canadian government has hidden the truth from its citizens, especially about the horrors of residential schools in the past. Even in the last weeks, our cohort has discussed information that the government has provided as being incorrect, which continues to be detrimental for our First Nations people.

When reflecting upon Sandwell’s paper, I am interested in how Shuswap language podcasts will be able to be free of bias and tampering of non-Indigenous people. In the past, leaving the information and welfare of our Native people in the hands of our government has often proven to be disastrous. Therefore, the fate of saving the Shuswap language and its cultural heritage must lie in the hands of the Shuswap people themselves. They will need to be very competent “technologically-wise” and therefore must make sure that they have a lot of “digital natives” (Prensky, 2001) on board to help them with the daunting task of documenting and creating language podcasts for the schools. Once non-natives get involved, there is always the risk of the dominance of English or French influences taking over. I know that there are non-native researchers out there that would do their best to record information “without bias” but in the end, I believe that if the Shuswap do everything themselves, there will be no chance of interference from outsiders.

A recording of an elder would be considered a “primary document” in history (Sandwell, 2003). Therefore, documenting it properly would be vitally important. Sandwell says it perfectly:

“Not only does a record of an event, or thought, or belief have to be created, but it has to be preserved if people are going to know about it later”. However, how will these records survive the next 100 years for example? If a historian happens to stumble upon some Shuswap podcasts, will these podcasts be a true representation of what the Shuswap language really represents? What if a historian finds a podcast that was poorly done by someone who doesn’t speak the language well? How will their interpretation of this podcast be distorted then?

There are so many things to think about when documenting an endangered language. It is a project that may take many lifetimes. If we think of the English language for example. It is constantly changing and taking on new forms. Will endangered Indigenous languages follow this same pattern or will different mutations of them be developed, due to the influence of missed generations of speakers and the fact that language survival is depended strongly on technology?

I hope that in my lifetime, I don’t have to witness anymore Indigenous languages that have gone extinct. It is a huge undertaking but as part of our Canadian history, I think we owe it to our First Nations people who deserve the chance to revitalize their languages and to preserve their precious and rich cultural heritage.

Prensky, M. (2001). Digital Natives Digital Immigrants: On the Horizon. NCB

University Press, Vol. 9 No. 5.

Sandwell, R. (2003). Reading Beyond Bias: Using Historical Documents in the Secondary

Classroom. Revue de Sciences de l’Éducation de McGill. Vol. 38, No 1.

Digital Natives – will the younger generations of Shuswap language learners have an advantage?

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During my 2 years in the MET program, two papers (which we were asked to read in certain courses), had the biggest impact on me. The first is “Reading Beyond Bias: Using Historical Documents in the Secondary Classroom” by Ruth Sandwell. This paper made me really look at examining the truth behind information and how it is so important for students and teachers to always question the truth. The second paper is called “Digital Natives” by Prensky. This work opened my eyes to the concept that “digital natives” are those who have grown up with computers and especially the internet and the “digital immigrants” (like myself) are those who need to be immersed in the language of technology, just like immersing ourselves in a new language.

Prensky’s paper then got me thinking about young “digital native” Shuswap students. Will their competency and natural fluency in technology benefit them when they rediscover their heritage and Shuswap language in recorded podcasts of their elders? In my last weblog post, I was questioning whether the cultural identity of the young Shuswap students would be threatened if they weren’t in direct contact with the elder who was speaking on the podcast. I’m thinking that the “digital native” generation will be able to cope with these types of situations much better than their parents would. The “digital natives” are used to being on the internet and they know how to access and utilize information much quicker than the “digital immigrants” (which includes many of their parents). Perhaps being so at ease with technology, they will be able find and benefit from language recordings that one never thought would be available to them. I’m also wondering whether they would also be more prepared to deal with the “cultural identity” issues that may be lacking in the podcasts. Perhaps we are underestimating this “digital native” generation. They may seek the help of their passed-on family members for language acquisition but then may become very creative in seeking out individuals who are still alive and well and who will be the “hands-on, transmitters of the culture”.

I’m thinking that if the language can be saved in recorded podcasts, whose to say that the rest of the cultural heritage can’t be passed on physically from person to person? It will all depend on the individual students and how they make the conscious effort to retain their heritage and not only depend on technology for the information they need create the face-2-face contact with those who are important in their lives in preserving cultural identity. The challenge will be to find an equal balance between the virtual and authentic learning.

References

Prensky, M. (2001). Digital Natives Digital Immigrants: On the Horizon. NCB University Press, Vol. 9

No. 5.

Sandwell, R. (2003). Reading Beyond Bias: Using Historical Documents in the Secondary

Classroom. Revue de Sciences de l’Éducation de McGill. Vol. 38, No 1.

Virtual ethnicity – how young people’s cultural identity could be affected when learning Shuswap from podcasts

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In January of 2013, I was fortunate enough to have been in the first class ever for ETEC 565G. This was an excellent course where we were introduced to the fact that even though we may think so, online environments and online learning environments are not ‘culture-free zones’. We examined the different signs and tools that allow individuals to construct meaning and interact with the people they encounter. We also looked at the cultural differences between people while working with technology and how there can be communication breakdowns if we are not respectful of each other.

When I think back on this paper by one of the ETEC 565G instructors (Macfadyen, 2006), I remember how important the aspect of cultural identity was and how working online can often be difficult when it comes to respecting ones heritage and traditions. My concerns with young Shuswap students learning their language from recorded podcasts of elders who have passed away are:

Will certain aspects of passing on tradition be negatively affected in the language learning process? If these Shuswap students don’t have physical contact with the elder who is transmitting their language through a recorded podcast, how will this affect their cultural identity?

I know from experience that by sitting with an older person who is telling a story, I not only hear their voice and see their face, but I can hold their hands, sit close beside them, smell the smells of the surroundings and listen and truly feel the environment that surrounds us. Also, if there is a lesson to be taught by the person, such as making something with their hands, if I am beside them, I will experience the same feel of the items/materials/tools that allow me to receive the same hands-on experience as the older person who is explaining their story to me. This type of contact with Shuswap elders plays a huge role in the transmission of culture and language. If this is missing in podcast language recordings, how will young Shuswap students retain the aspects of tradition while they are also learning the language? This also has me asking the following question:

Will the Shuswap people ever be able to revitalize their language so it is strong enough to be communicated without the help of technology? In other words, once the recordings and documented podcasts of elders and language learners have been learned, studied and put to oral practice, will communities be able to speak their language comfortably enough so that they speak 100% of the time in Shuswap while continuing to share their language through traditional oral stories and customs like their ancestors?

References

Macfadyen, L. (2006). Virtual Ethnicity: The new digitization of place, body, language, and

memory. Electronic Magazine of Multicultural Education, 8 (1).

Use of audio podcast in K-12 and higher education

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In furthering my search for more information about the use of podcasts and how the Shuswap could best document and share their language with the younger generation, I came across this paper which. This goes into more detail about language learning and how the listening aspect of language is “instinctive” but reading and writing are not. Also, it was interesting to note that “children do not learn how to understand the spoken word but are hard-wired with the skill“.

The advantages of audio learning according to (Hew, 2009), is that “the spoken word can also influence a learner’s cognition and motivation”. Also, when using podcasts, the factors of space and time for the learner are attractive aspects of choosing this means of technology for learning. Students can now listen to their language podcasts “anywhere, anytime” which makes learning much more flexible for them. This asynchronous option will especially support those students in hard to reach communities that would like to learn the Shuswap language on their own time.

One of the disadvantages of podcasting discussed in this paper is the increase in the workload and the amount of time needed for instructors and teachers to prepare and create the actual language podcasts. I’m sure if our school boards started informing us that we needed to create podcasts of our courses because the district was hoping to offer distance education students our courses online, that there would be an enormous outcry and a lot of angry teachers. Lesson planning is time consuming enough. Recording each lesson would be tenfold. Also, teachers would often need to record over any mistakes or parts of the podcast that they weren’t happy with. I know this from experience because I make recordings of myself and my students in French Immersion all of the time and sometimes we need to re-record over and over again to get it perfect. Nobody wants an “imperfect’ recording of themselves teaching that will eventually be archived away, waiting for distance education students to access them. We would strive to create the best podcasts that would be pedagogically sound and well presented. Financially and time-wise, creating podcasts could eventually be a total nightmare.

This makes me think of the possible complications of recording Shuswap elders. Time is running out before they will soon pass on and take their language with them. However, the planning, money, teacher involvement and time needed to complete such an undertaking may be an overwhelming task. I believe that there is so much to be considered when documenting languages and especially when considering all of the people that need to be involved. I could see this being a full time job for many young teachers who are interested in helping First Nation communities to save their endangered languages. I know that many researchers have already begun to do so. The question remains, will the total funding needed every be made possible? Doctorate students like our very own Heather McGregor, have done research in order to create Social Studies 10 units in Nunavut in order to include the residential school history to that territory. Just the magnitude of this project and hearing Heather’s stories have me thinking that documenting languages is a project of such monumental proportions. Let’s hope that the government will support the young teachers and get them out into these communities to start documenting and supporting our First Nation people.

References

Hew, K. F. (2009). Use of audio podcast in K-12 and higher education: A review of research topics and methodologies. Educational Technology Research and Development, 57(3).

In search of a podcasting “podagogy” for language learning

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Lately I have been giving my final paper some serious thought, especially where my main focus lies. The general goal of my topic is to look into how the Shuswap language is being revitalized by means of technology and also how the language will be effectively delivered to the learners and documented.

After browsing through Google Scholar, I came upon a paper that discusses the ins and outs of podcasting, which is the tool that I believe will be one of the most used for language revitalization. According to (Rosell-Aguilar & Fernando, 2007), podcasts are now easy to use and are much more readily available now that companies like Apple have adopted ways to provide podcast distribution via iTunes. In the past, only those people who were searching actively would ever find particular podcasts. Also, podcasts can be accessed by subscription from online podcast directories. Individuals or groups can make their podcasts (which are located on websites or blogs) available online through these directories. The only thing that communities would need would be access to the internet in order to benefit from these podcasts.

Another important aspect that is developed in this paper is that language podcasts are distinguished into 2 different groups. The first focuses on recordings of authentic native speakers of a target language, which are aimed at other native speakers of the same language. This is done by means of news feeds or radio programming. The second focuses specifically on language courses or teaching content which are specifically aimed for language teaching. It is essential to differentiate between these 2 aspects of podcasting because in the case of the Shuswap for example, to simply record the fluent native elder speakers, will not necessarily benefit beginner speakers when they are first attempting to learn the language. Yes, it is recommended to listen to native speakers as much as possible (just like I encourage my French Immersion students to listen to the international news in French) but in addition to exposing them to native speakers talking at their normal speed, special lessons (of various levels and difficulties) will also need to be created and recorded, which will assist beginners when they are starting out.

Perhaps current, younger Shuswap teachers (who are not necessarily completely fluent in the language) could create these lessons, under the supervised guidance of elders, who will help make corrections in pronunciation where needed. Schools like Chief Atham in Chase B.C. (where Shuswap immersion is underway at the elementary level) I’m sure could really benefit with having archived language podcasts that are geared towards all levels of language learning. Of course having an authentic teacher working live with the students is the best option but that won’t always be the case. It would also offer more variety for students, instead of always having the same teachers speaking the language. Also, the difficulty of finding young, fluent teachers will be the challenge. The older ones who speak the language will eventually retire and young ones are essential to keeping a program going.

Finally, this paper supports the cognitive constructivist communicative approach to learning as well as situated and life-long learning. It supports that

“language learning has been identified as one of the disciplines likely to benefit from development in podcasting”.

References

Rosell-Aguilar, Fernando (2007). Top of the Pods – In search of a podcasting “podagogy” for

language learning. Computer Assisted Language Learning, 20(5), pp. 471–492.

Language Revitalization and New Technologies

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This is an interesting article on how electronic mediation can help save endangered languages. One example given was to use digital technology (which is inexpensive) to record the last remaining, competent speakers of a language, who otherwise would have failed when it comes to intergenerational transmission of competence in the language.

Some questions in the article that arise are:

How can electronic mediation help in the revitalization of endangered languages?
Are there limitations on specific technologies used?
Why do some communities face resistance when recording their languages (onto CD Roms for example)?
Are English language influences able to be avoided (for example in Radio Broadcasts)?
Will there be conflicts between the language “purists” and those who speak different dialects when it comes to creating official recordings?
How can one be sure that all stereotypes of a community are avoided as well as being careful not to represent the people as “unmodern” or “backwards” (when compared to western societies) during the process of documenting the language?
How can ethnic identity and cultural differences be portrayed truthfully without being adapted to the way that the producers “think” they should be portrayed?

It was interesting to notice that (Ginsburg, 2002) was referred to in this article. I believe that the only way for indigenous people to have full control over their own language and identity when it comes to using technology, is for them to become their own producers and to control the technology 100%. For example, the Aboriginal People’s Television Network (APTN) in Canada is controlled by indigenous people which has played a “revitalizing role for Inuit and First Nations people, as a self-conscious means of cultural perseveration” (Ginsburg, 2002). In order to avoid any western bias or stereotypical views, 100% control of all First Nation recordings, films or other, I believe is the only way to go.

References

Eisenlohr, P. (2004). Language Revitalization and New Technologies. Cultures of Electronic

Mediation and the Refiguring of Communities. Annual Reviews Anthropology.

doi:10.1146/annurev.anthro.33.070203.143900

Ginsburg, F. (2002). Screen Memories. Resignifying the Traditional in Indigenous Media.

In Media Worlds: Anthropology on a New Terrain. University of California Press

Interior Salish: Revitalizing Endagered languages

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As a break from searching through papers on Google Scholar, I decided to check out Youtube to see if I could come across any videos on indigenous language revitalization in British Columbia. The following video presents groups of First Nation people from Salish Interior Nations who have come together to discuss revitalizing their native languages:

http://youtu.be/u9IqljCpkpw

What I learned from this video was that there are 8 Salish Interior Languages which are located in Oregon, Idaho, Washington, Montana and British Columbia. They are:

1. Shuswap

2. Coeur d’Helene

3. Lillooet

4. Thompson River

5. Lakes

6. Columbia Moses

7. Okanagan

8. Flathead

Some important notes that I took from this video were:

The Salish can better serve their community by creating more speakers and retaining and supporting teachers.
The aim is to create an Immersion school where community members try to stay with the language all day.
In a “white man’s” world, you need to go to school (it’s the law – “it’s their law”). However, Indians can go through their whole life talking Indian and learning about everything and the mountains etc.
The key is for community members to learn the importance of the way of life so that their children can live this way.
One of the biggest struggles now is that the only way for language education is the “formal” way, not informal (meaning they need to come to school to learn their language – most elders live in rural, hard to reach places which makes passing on the language to the younger generations much more challenging).
The younger children learn much quicker because they are like “little sponges”. Also, using the communicative approach in the classroom works well and the people learn their language better if they are active in the classroom.

It is great to see that people are working together to create Immersion for the Salish languages. I know that they have a big task ahead of them since the English language is ever so dominant and always there to clash with the traditional languages. However, as long as everyone involved wants it to work, I believe that they can make it work.

Models of successful collaboration

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This article focuses on documenting indigenous languages and how important it is to have a successful collaboration of all parties involved. One major point that is mentioned in this article is that language projects are multilingual and intercultural in nature. Therefore, having a corporate management model organizing a project for example, could clash with the cultural practices of the participants. This would be similar to someone doing research on an indigenous community who is unaware of that communities’ way of life and special cultural traditions.

Many aspects of the entire process involved behind undertaking such a large project of documenting languages take into account some of the following:

Participants (community members, outside linguists, native speakers, leaders)
Roles (Mentors, administrators, archivists, tech people, native knowledge experts, sponsors)
Operations (Design, training, prioritization, management (personnel & equipment), distribution)
Possible Products (textbook, radio, T.V., newsletter, film, dictionary, data base, writing system, pedagogical materials, conference papers, visit to funders and visits to government officials)
Finance (funding agency)

When one thinks of doing research I believe that we often overlook how many people are involved and the enormous task it would be to coordinate and organize everyone. Allowing for the research to happen, or in this case, having the process of language documentation run smoothly, would take a lot of commitment on the part of the organizers and all people involved. Furthermore, I think back on some of the readings we have done and how the way indigenous people deal with time management in comparison with the way westerners may deal with it. As (Ginsburg, 2003) mentioned, “what in the dominant culture is regarded as a normal production schedule under such circumstances (completing a video in under three weeks) – twelve hours a day – was not appropriate to the pace of life a Yuendumu, Australia”, which created considerable tension during filming. Therefore, when organizing video projects for language documentation, organizers really need to take into consideration many things, especially how the different cultures can work in harmony together.

References

Dwyer, A. (2010). Models of Successful Collaboration. In N. Louanna Furbee and Lenore A.

Grenoble, eds. Language Documentation: Practice and Values. Amsterdam: Benjamins:193

–212. Post print.

Ginsburg, F. (2002). Screen Memories. Resignifying the Traditional in Indigenous Media.

In Media Worlds: Anthropology on a New Terrain. University of California Press

Stabilizing Indigenous languages

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I found the work of a collection of papers, summaries and articles pertaining to stabilizing indigenous languages. In 1994 and 1995, there were meetings held with participants of 21 states as well as Canada.

This meeting brought together many tribal educators and linguistics experts who discussed language renewal, and language teaching. One of the main goals was to lay out a blueprint of policy changes, along with community initiatives and educational reforms that would stabilize and revitalize Alaska Native languages as well as the rest of the indigenous languages spoken throughout the United States and Canada.

Some of the main points that were pin pointed in the meetings were the following:

• “the lack of opportunity to practice native languages at home”

• “the parents’ lack of proficiency in the native language”

• “the teachers’ criticism of those who speak the home language in

school”

• “the tendency to correct novice learners whenever they make a mistake”

• “the likelihood of put-downs by non-speakers of the home language”

• “the perception that English is a better vehicle for economic success”

• “the teaching of isolated vocabulary items instead of communicative

skills”

This list is a great indication of the problems and challenges that are facing indigenous communities and how they need to work to save their languages. There are many great points here that will help me with my final paper which support stabilizing and revitalizing endangered languages.

References

Cantoni, G. (2007). Stabilizing Indigenous languages. A Center for Excellence in Education

Monograph, Northern Arizona University, Flagstaff, Revised Edition.

MOBILE APPS AND INDIGENOUS LANGUAGE LEARNING

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I was searching through Google Scholar this morning and was pleased to find a very, recent Master’s paper (written in 2013) that was created by a graduate student, Winoka Rose Begay, at the University of Arizona. The theme of her paper is “NEW DEVELOPMENTS IN THE FIELD OF INDIGENOUS LANGUAGE REVITALIZATION”. Winoka focuses on mobile technology and how it can be used with indigenous communities. She discusses the language learning software that is available for learning indigenous languages. In addition, she examines online learning, technology-based language projects, language websites and virtual worlds.

It was interesting to see that there are also indigenous language immersion programs in the United States, similar to the Chief Atham school in Chase, B.C. Winoka also gives examples of communities such as the Navajo, who have community members under 40 years old who are either latent speakers of the language or who don’t speak Navajo at all. There is a fear amongst community members that teaching the language will only hinder the children’s academic performance.

This is an excellent reference for my final paper, since it goes along exactly with my theme of revitalizing native languages.

References

Begay, W. (2013). Mobile Apps and Indigenous language learning: New Developments in the Field

of Indigenous Language Revitalization. Thesis submitted to the Faculty of Graduate

Interdisciplinary Program in American Indian Studies. Masters of Arts at the University of

Arizona.