Author Archives: Donna Forward

Pertinent articles about dying indigenous lanugages in B.C.

To further my research for my final ETEC 590 paper, I am now using Google Scholar to start looking for articles that will support my topic of revitalizing the Shuswap language after the lost generation due to residential schools.

This first article, entitled “The Crisis of Silence” is by Alan Haig-Brown. One question that is raised is

“Why maintain the languages? However, for Indian people the answer is obviously one of individual self-identity and cultural continuity” (Haig-Brown, 1983)

http://prophet.library.ubc.ca/ojs/index.php/bcstudies/article/viewFile/1149/1193

A second article that I found is entitled “You can’t kill Coyote stories of language healing from Chief Atahm School Secwepemc language immersion program” (Michel, 2005). I have selected this article since the Shuswap Immersion program in Chase B.C. (at the Chief Atahm School) was the first article that I came across that inspired me to continue my research on indigenous language immersion. This paper was written by a UBC doctorat student, which caught my attention. Again it focuses in exactly on my topic about dying languages and the story of the Chief Atahm Shuswap Immersion school.

http://summit.sfu.ca/item/5641 (click on link and then download the PDF)

Secwepemculecw – Land of the Shuswap

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This site is a much more personal site and deals with the Kamloops Shuswap Indian Band. There are personal stories about language acquisition (before and after residential schools), as well as some of the positive things the residential schools offered (such as getting an education and learning English).

This site (even though it is a bit out of date), shows the different Shuswap tribes. There is a chart showing the populations of each tribe and how many native Secwepemc language speakers are left in each band. Alkali lake has the strongest number of native language speakers with 95 (which is 14% of their population. I’m sure that the numbers are much lower now but it would be interesting to investigate as to why their number of native speakers is so much higher than the other tribes.

In addition, this site offers more information on traditional Shuswap history and their culture.

http://www.landoftheshuswap.com/lang.html

Long term effects of the Residential School Era on Native Canadian People

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In my search for ideas for my final paper in ETEC 521, I came across the following article that describes in more detail what went on in residential schools in Canada. My main focus is:

What are the long term effects of the residential schools and how does this effect indigenous language fluency for future generations?

One of the things that went on in the residential schools was that students were forbidden to speak their own language and were punished if they did so. I find this so incredibly sad. Just to imagine not letting your own language leave your lips, is unfathomable. When I think of myself (I often talk to myself when I work through a problem, or for example, count out loud when adding things together). For example, I’m sitting out on my porch right now, talking myself through these weblogs. I’m sure if someone recorded me, I would have been speaking English to myself for the past three hours! For another example, my husband (who is from the French part of Switzerland) always does math and calculations out loud to himself in French (even though he is completely fluent in English). I do the opposite. I’m fluent in French but when working out numbers etc., I always revert to doing the calculations out loud in English (since that’s the language where I learned how to count). Therefore, when I think of residential schools abolishing the speaking of indigenous languages, the students must have been beaten, even when they didn’t mean to speak the languages (but it would come out of their mouths anyway).

I was just thinking of this exact concept when I was teaching my French Immersion students last Monday. I was telling a group (in French) to not speak English amongst themselves. It’s scary to think that if I was teaching in a residential school, I would have to punish my students each time they spoke English. However, it’s not exactly the same situation. Most of these students (the fortunate ones) go home to their families every night where they speak their native tongues and are loved and can share with family culture and events. This was not the case in the residential schools.

http://myworldyourworld.blog.ca/2009/06/15/the-long-term-effects-of-the-residential-school-era-on-native-canadian-people-6311450/

Elders share Shuswap language

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The photograph in the attached article below really hit home for me. It depicts how a language will die off with its elders unless something is done now. These women, the last remaining fluent speakers of the Secwepemc (Shuswap) language, have come together to create recordings of 3,360 words and phrases of the eastern dialect of the Secwepemc (Shuswap) language. This group of elders is from Enderby B.C., (which is located in our province’s interior), come from the Splats’in tribe.

What I find wonderful about this article is that the recordings of these grandmothers will be available on-line for anyone wishing to listen to what Secwepemc really sounds like. This project is vital, especially considering the ages of the elders at the time of the article in 2011 were between 71 and 89 years old. This shows that if projects like this aren’t encouraged in the next few years, many of the indigenous languages in B.C. will be lost forever. For example, out of the 800 members that live in the Splats’in community, there are only 10 members left who speak Secwepemc fluently. This is the related to the theme for my paper in ETEC 521. I am looking at how the next generations of Secwepemc speakers can envision fluency in the language (once the elders have passed on) by having only recordings to base their language learning on).

http://www.vernonmorningstar.com/community/133487098.html

Saving Indigenous Languages – Simon Fraser University

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I was happy to see that Simon Fraser University is recently concerned with saving Indigenous languages (one of them the Shuswap language) and discussed a $2.5 million dollar grant for the next 7 years that will be provided by the Social Sciences and Humanities Research Council of Canada (SSHRC) to help revitalize languages throughout B.C. and the Yukon.

Since I am focusing on the Shuswap language for my final paper, I was pleased to come across this information that proves that the Canadian government is making an effort to help the Shuswap save their language. The SSHRC will be working together with Aboriginal groups that speak at least 11 aboriginal languages, in hopes to maintaining and revitalizing them.

Having this money would be a great asset, however I can see that a project like this would be monumental. It would require sending people into these communities to discuss the best ways to preserve the languages and at the same time, interview the elders who speak these languages before they pass on.

http://www.sfu.ca/pamr/media-releases/2013/saving-indigenous-languages-among-key-projects.html

The renaissance of the Secwepemc language after the lost generation, due to residential schooling

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Language immersion has always fascinated me since I began teaching French Immersion. However, I realize that “true immersion” is hard to come by. Unless we are the only ones surrounded by the new language, it is extremely hard to escape the influences of English. While searching for topics for my weblogs, I discovered that a small elementary school in Chase, B.C. has been offering Secwepemc (Shuswap) immersion. I immediately was intrigued. Secwepemc is also the local language spoken here in the Cariboo.

After hearing stories firsthand of the disastrous consequences of the residential schools, I realized that the Shuswap Nation’s culture and language acquisition were threatened to almost extinction. Generations were literally skipped, robbing them of their aboriginal tongues and traditions.

Slowly, as the memories of the horrors of residential schools are left behind, the Shuswap are taking pride in learning their own language and regaining their identity through their culture. What I would like to look into for my research is whether it will ever be possible for the Shuswap Nation to be fluent in Secwepemc again. By using podcasts and recordings of elders, will they be able to acquire the language knowledge of their ancestors?

Reference

http://thetyee.ca/News/2011/09/06/Chief-Atahm-Elementary-School/

Recording and pronunciation of the Secwepemc language

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The following is a video of the Secwepemc (Shuswap) language that demonstrates what the elder is doing with her mouth in order to pronounce the words. I’ve heard only a handful of words being pronounced here in 100 Mile House but I’ve never actually listened to a recording like this which goes through the basic vowels and shows how to form words. I think it’s time that I start studying videos like this and appreciate learning this local Shuswap dialect.

https://www.youtube.com/watch?v=l23LOp0OUys

The woman speaking Secwepemc on this video is from the Splatsin Shuswap nation which is located near Enderby, B.C. The following is a link that explains a little bit about this community.

http://www.splatsin.ca/about/

It must be a real challenge for the young people who are learning this language to be able to learn it and speak it correctly and fluently. When you think of “true immersion”, you need to be surrounded by the language 24 hours a day and not be influenced by other languages, especially English. The French Immersion system experiences the same phenomenon. The majority of the students speak English already before entering the program, so therefore, when they arrive in French Immersion Kindergarten, the teacher is the only one who actually speaks French (which is really not “true immersion). Of course the most ideal immersion would be to take French Immersion students and drop them into a French Kindergarten class in France for a year. Unfortunately for Shuswap (or other aboriginal students), this is almost impossible, unless they have the opportunity to attend a Shuswap language immersion school like Chiet Atahm on the Adams River reserve. However, even under these circumstances, English and other languages are always present, especially once the students leave school. It doesn’t help either that there is a lost generation of aboriginal speakers due to the damaging affects of the residential schools. I sure admire these people for their determination and courage to try to revive their language and traditions in today’s society. However, this is where they are probably very grateful to have the modern technology of video recorders, tape decks or even iPads so that they can record the precious stories of their elders.

The shame of residential schools in Canada

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In order to research the generation loss of aboriginal languages due to the horrible suffering of First Nation students as a result of being sent to residential schools in Canada, I first need to research residential schools in general and read about the shameful way that Canada’s non-aboriginal government dealt with our Frist Nation people. This site even discusses the official apology, presented by prime minister, Stephen Harper, on my birthday, June 11th, 2008.

http://www.shannonthunderbird.com/residential_schools.htm

Sad story after sad story about how children were forcibly taken from their homes when they were 6 years old (abused and forbidden to speak their own language or celebrate their culture) and then returned when they were 14. Some never made it home and died at the schools (the reasons of death were covered up). Horror stories about what went on in these residential school took years before they reached the ears of those who could do something about it. (Hare, 2011) discusses the rigorous, religious indoctrination that went on and how students were punished for speaking their own language. One girl told her story, after leaving school, that her tongue hurt every time she spoke her langue. It was the result of the physical and psychological damage that had been incurred at school, when she had a needle stuck into her tongue every time she spoke her native language. The most tragic part was that when (and if) the children returned home, they lived divided lives since they could no longer relate to their families.

Secwepemc Cultural Education Society

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Still on topic of the Shuswap people and the importance of conserving aboriginal languages, I came across this site which is excellent because there are many newsletters (in English as well as the Secwepemc language). This site contains archives of newsletters and currents issues that are posted and can be easily read on-line. The Secwepemc Cultural Education Society (SCES) is a non-profit organization devoted to preserving and promoting the language, culture and history of the Secwepemc people. It is vital for the Shuswap to maintain their language and values (before they are lost forever), and I feel that societies such as this are the key to helping to support this endeavor. This reflects the reading by (Hare, 2011), where it is quoted:

“Indigenous languages are important. When talked about in English, you miss out on the meaning. Language has a direct relationship with the land”. In order for the Shuswap to hang onto tor their values, it is vital that they know their language.

Their Vision Statement

The vision statement of the Secwepemc is Metéltwecw-kt Es Knúcwetwecw-kt
“Everyone come together to help one another.” This emphasizes the concept of family and community instead of focusing on the individual, which (Hare, 2011) also discussed in his article.

http://www.secwepemc.org/node/61

Within the site I came across this declaration (written in both English and in Secwepemc). I am very interested in the topic of collecting and recording the memoirs of the elders. This has now given me some more ideas to see if I can find some podcasts to listen to and to see what fluent Shuswap sounds like. Also, in this declaration, are the signatures of 17 Shuswap Band Representatives, our local Canim Lake Band included. It’s fun to see that Elsie Archie is the signature here from Canim, probably the grandmother, mother or aunt of the incumbent chief, Mike Archie.

http://www.secwepemc.org/files/Shuswap%20Declaration%2004.pdf

Reference

Hare, J. (2011). Learning
from Indigenous knowledge in education. In D. Long and O. P. Dickenson
(Eds.), Visions of the heart, 3rd Edition (pp. 91-112). Toronto, ON: Oxford University Press.

Adams Lake Indian Band

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In furthering my interest into the Chief Atahm Shuswap Immersion school, I wanted to look into some general information about the Adam’s Lake Indian Band and to read up on their history.

http://www.adamslakeband.org/?q=node/1

Within this site I checked out some of the upcoming events on their calendar. One that caught my eye was the Dream catcher conference that is held in September. The conference this September will be their 5th annual meeting. I have included a Youtube video link that shows some highlights of the conference which is aimed towards aboriginal youth.

https://www.youtube.com/watch?v=WTAD-9WqXU8

When watching this video, I realized the overwhelming influence of the English language and how, especially in the popular entertainment industry, our First Nation youths are totally immersed. Many of them chose to perform popular English language songs at their fun talent show. There were some who sang in Secwepemc and played drums and sang, which offered and eclectic, comfortable atmosphere for the youth. One boy, who sang O Canada, even made fun of the words in the song by repeating after the lyrics “Glorious and Free”….”o so free”. Which got me thinking of the recent graduation ceremonies at my school in 100 Mile House just last weekend. When the chief of our local Canim Lake Band (also Shuswap), Mike Archie, got up to sing the traditional welcoming and play his drum, I was wondering why the non-aboriginal students didn’t know these traditional songs. Just then, I heard patches of voices in the crowd starting to sing along with Mike. It gave me shivers. I then looked up at the graduates and many of our First Nation grads (who were all easy to find since they are all wearing nice, white stoles with the Canim Lake Band symbol embroidered onto them), were singing their hearts out along with their chief. If everyone knows O Canada, then I’m sure that all of us could learn some traditional songs. I can just picture the graduation ceremonies with the entire crowd belting out the Shuswap welcoming song together. That would be amazing.

Also, what I liked about this conference was that it worked with youth on traditional Shuswap activities such as cleaning and smoking fish and paddling a canoe, which are so important when trying to allow these youth to discover their identities. This reflects the video discussion with Dr. Lee Brown, when he stresses the importance of “emotions organizing themselves as values, and values identify themselves as identity. Getting the youth emotionally and physically involved with their heritage with help them to feel good about themselves and how to develop healthy self confidence.

One final thing about this video from the conference that I noticed was that along with the traditional aspects of Shuswap life, students were welcome to use their modern western influences, especially with technology (working with cameras and video, using projectors, singing in microphones with music accompaniment etc.). I feel that this is extremely important because it allows these aboriginal youth to be proud of their heritage and also allows them to share with and participate in activities positively with the dominant, non-aboriginal mainstream culture.

Me7 qilqeltes te su7ec, have
a nice day