Tag Archives: aboriginal language immersion

Module 4- Post 2: Development Cooperation with Indigenous Peoples in Latin America and the Caribbean

Federal Ministry for Economic Cooperation and Development of Germany website

To put it figuratively I went all the way to Germany to learn about indigenous people here at my home. For it was at the Federal Ministry for Economic Cooperation and Development of Germany @ http://www.bmz.de/ that I found this wonderful article that is pertinent to my research interest.

Hats off to the people of Germany for joining with the international community, in combating poverty, securing food, establishing peace, freedom, democracy and human rights, shaping globalization in a socially equitable manner, and preserving the environment and natural resources. The document “Development Cooperation with Indigenous Peoples in Latin America and the Caribbean” is one of their efforts in this cause. It a document of the highest quality and highlights among other thing the major problems faced by indigenous peoples in Latin America and the Caribbean. I learned that these are linked to the continued lack of recognition and practical consideration of:

their distinctive cultural and linguistic characteristics in the context of pluriethnic societies,
their social participation and own forms of organization,
their territorial rights, access to and use of land and resources,
Disproportionately high levels of poverty and poorer living conditions.

This is website drives home the point that the solution to indigenous issues are requires participation from everyone.

Module 3- Post 2: The Indigenous People of the Caribbean

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As I continue my ETEC:521 journey with renewed purpose I had to drop by http://www.culturalsurvival.org again with a different agenda this time as I am gathering information on indigenous people of the Caribbean. The first page on this quest was Reviving Caribs: Recognition, Patronage and Ceremonial Indigeneity in Trinidad and Tobago –. Wher I learned that aboriginals in my country “were never defeated in any war, nor were treaties ever signed, nor did they become extinct. Their numbers were drastically minimized, their lands usurped, their labor bought and sold, and they were intensely assimilated into Hispanic, Catholic and even urban society”. Because of this assimilation they are facing numerous problems as they try to reclaim their heritage. This is the plight of the indigenous people of Cuba as I found out in my next stop on the site at The Indigenous People of the Caribbean.This page is a review of a book of the same name. From this it can be gathered that even if the book is not perfect it does give valuable information on indigenous people of the Caribbean. To me the most important discovery here is that there are many indigenous communities that are struggling for recognition because of the errors that were written in history about them and the attitudes that resulted from this. Puerto Rico, Cuba and the Dominican Republic all have such indigenous people. The last stop of this log was at Our Land, Our Life, Our Culture: The Indigenous Movement In Guyana. Unlike the other countries mentioned here Guyana has recognised indigenous population. Here I found out that there are nine distinct Indigenous peoples in Guyana- Lokono (Arawak), Akawaio (Kapon), Arecuna (Pemon), Macusi, Warrau, Wapisiana, Wai Wai, Patamona and Kalina (Carib) – comprising 60-80,000 persons, approximately 8-10 percent of the total population. These all united recently to “redefine prevailing political, legal, economic and cultural relations with the state and thereby to transcend four centuries of colonial domination and institutionalized racism that remain firmly entrenched in Guyanese law, policy and practice”. It can therefor serve as an example of what other groups who are in a similar position can do to protect themselves from the present threat of colonisation.

Module 1 Posts 4 & 5: Language Revitalization

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It’s come to my attention that I never posted my last two blog entries for Module 1, as intended. So I decided to post them together now, since they are are on the same topic and by the same author and hopefully helpful to anyone looking at language revitalization in their research.

Post 4

Language Revitalization in North America and the New Direction of Linguistics, Leanne Hinton.

This article discusses the changing relationships between linguistic communities and the communities which they study. In the past, linguistic studies were done for the benefit of academia and advancing the field. However, the focus with regard to language preservation and revitalization is now shifting in a more ethical and respectful direction to seek and provide benefit to the community whose language is being documented. Revitalization, rather than documentation, becomes the goal in this new ethical approach that encourages “(1) the preservation of indigenous languages, (2) the promotion of literacy, (3) the development of new speakers, (4) the actual use of the indigenous language, and (5) community control of the language.”

I found this article to be incredibly enlightening and as to the motivations of linguistic studies of endangered languages, both historical and modern, and a solid starting point for research into the field. Hinton’s references opened doors that I wouldn’t otherwise have known existed as I researched the topic for a paper in another course. Hinton also maintained and encouraged a culturally respectful and relevant approach that I value and try to maintain perspective of in my own work and research.

Hinton, L. (2010) Language revitalization in North America and the new directions of linguistics. Transforming Anthropology, 18(1), 35-41. doi: 10.1111/j.1548-7466.2010.01068.x

Post 5

Language Revitalization, Leanne Hinton

This article outlines the change in practice from language maintenance, to language revitalization over the past three decades for endangered and dying indigenous languages. As recently as 1990, much focus was placed on maintaining the status quo of these languages and did not address the insufficiency of such measures. Since then concerted efforts have been made to grow the languages. Hinton introduces many factors that are problematic to attempts at revitalization in the article and describes some successful programs. Some of these include: the adequacy of documentation of endangered and “extinct” languages, literacy and the lack of orthographies in primarily oral languages, policies of bilingual education as process toward dominant-language fluent speakers versus plural fluencies, indigenous “language nest” immersion programs, dilution of resources in regions with many indigenous languages, and cultural control of language as a cultural artifact.

Though not exhaustive, this article makes many of the difficulties and complexities facing language revitalization clear and provides a depth of perspective that is valuable to those researching the topic.

Hinton, L. (2003) Language revitalization. Annual review of applied linguistics. 23, 44-57. doi: 10.1017/S0267190503000187

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.

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

Chief Atahm Elementary School

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Hello everyone,

As a think back on my own childhood, I remember all of the lazy summer months spent on Little Shuswap Lake with my family. I never would have thought that 40 years later I would be interested in researching this area again, wanting to know more about the Shuswap people who own the land that our cabins were on. When I was doing my reading for ETEC 521 this week, I smiled when I dicovered in the article by (Hare, 2011), that there was Shuswap (Secwepemctsin) Immersion going on in an elementary school on the Adams Lake reserve. Located near Chase B.C., (next to my summer stomping grounds), Chief Atahm Elementary school is running Secwepemctsin Immersion (no English until grade 5). I was immediately intrigued. As a French Immersion, Spanish and Music teacher myself, I am very interested in the transmission of language. I’m looking at doing my research in this area and I’m also looking into the former residential school system and how it affected (almost destroyed) several generations when it came to the transmission of aboriginal languages.

Now many of the 34 First Nation languages spoken in B.C. are endangered since only 4 dozen people speak them fluently and many are elderly. In this article about the Chief Atahm Elementary School, it talks about parents (who were unfortunate victims of the residential schools themselves), who spoke the Shuswap language fluently themselves but didn’t want to teach it to their child in fear that they wouldn’t be accepted in universities. Now their children and grandchildren want to regain their identity and learn the language and traditions in a school which is run entirely by the Shuswap teachers and parents.

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

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.