Tag Archives: Indigenous language revitalization

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

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 The first is “Reading Beyond Bias: Using Historical Documents in the Secondary Classroom” by Ruth Sandwell.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.

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.

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.