Language is Life (Leonard & Gardner, eds.)

ethnologue.com

Citation ISARA Choosri; MALONE, Dennis L., authors. 2007." Stabilizing indigenous languages, a Symposium report." SIL Forum for Language Fieldwork 2007-007: 11. http://www. sil. org/silepubs/abstract. asp? id= 49071

1999

This volume of conference papers examines issues and approaches in the revitalization of American Indian and other indigenous languages. Sections discuss obstacles and opportunities for language revitalization, language revitalization efforts and approaches, the role of writing in language revitalization, and using technology in language revitalization. Following an introduction, "Some Basics of Indigenous Language Revitalization" (Jon Reyhner), the 11 papers are: (1) "Some Rare and Radical Ideas for Keeping Indigenous Languages Alive" (Richard Littlebear); (2) "Running the Gauntlet of an Indigenous Language Program" (Steve Greymorning); (3) "Sm'algyax Language Renewal: Prospects and Options" (Daniel S. Rubin); (4) "Reversing Language Shift: Can Kwak'wala Be Revived?" (Stan J. Anonby); (5) "Using TPR-Storytelling To Develop Fluency and Literacy in Native American Languages" (Gina P. Cantoni); (6) "Documenting and Maintaining Native American Languages for the

1996

Despite ongoing challenges and setbacks, the struggle of American Indian and Alaska Native communities for the legal right to maintain their languages and cultures has been won for the most part. An extensive body of legislation and litigation continues to fortify tribal rights. Our efforts in the United States are being strengthened internationally by actions of the United Nations aimed at protecting the lands, rights, languages, and cultures of indigenous peoples worldwide. Most American Indian tribes, however, like many other indigenous peoples of the world, lack what may be termed the effective right to save their languages and cultures. The effective right as it is used here means access to the knowledge, strategies, and resources necessary to resist destruction of languages and cultures. Stated more simply, the effective right means access to the tools for getting the job done. The legal right without the effective right is of little value. Effective solutions for reversing the loss of American Indian and Alaska Native languages must be found and implemented soon. Both indecision and ineffective action will not reverse the current rapid loss of surviving indigenous languages. This rationale and needs statement documents the importance of indigenous languages as an irreplaceable cultural knowledge and as a cornerstone of indigenous community and family values. It gives an overview of past government policies to eradicate indigenous languages and then describes the reversal of those policies with the new policy of Indian self-determination over the last quarter century. Tribal language policies are cited as evidence of the desire of American Indians and Alaska Natives to preserve and renew their languages. The rationale and needs working group was in agreement with the Roundtable's keynoter Joshua Fishman that efforts to save languages must ultimately deal with the intergenerational transmission of mother-tongues. This is, to a large extent, a family and community issue. Exclusive focus on education and schools can compound, rather than solve, the problem of language shift. Groups who are succeeding in saving their language have found ways to revitalize and stabilize their speech community. In these cases, schools play a role, but the community is the primary focus of action.

2020

Language is ourselves and the storage of our information. It is a tool to link and inspire the future generation". These words were spoken by an old Ogiek woman (nda'sat). Our old folks passed on traditions and culture of hunting and gathering to us (the new generation), but now things are changing. The old language is disappearing. Young men are shunning the village life and are migrating to urban areas for education and jobs. Preserving the indigenous language in such a situation is tricky, but it calls for putting measures in place to recognize language diversity, promote and value speaking of indigenous languages as a means of community expressions with acceptance that all languages are equal and none is superior to the other.

2009

The first steps taken by me to learn my tribal language took place in l983. They were reluctant and tentative, akin to a schoolboy distraction on a beautiful summer day. In retrospect, the language embraced me and whenever I experienced an apostasy revealed its power to me. My Blackfoot language is thousands of years old, the conduit of uncountable years of interaction between my people and the Creator. It is not composed of mere words, but instead embodies everything about us to the beginning of Blackfoot time. Today, I am content with the knowledge, insights and privileges it has provided to me. I have become friends with countless people I may have never met otherwise because of it. Knowing people contributing to revitalization of tribal languages blesses my memories, and enlightens my heart. Today is an example of the beauty of sharing our mutual love for our tribal languages. I greet you, honor you and embrace you in the fellowship of our cause. Today my wish is to encourage th...

Human Geography, 2021

This collaborative opinion piece, written from the authors' personal perspectives (Anishinaabe and Gàidheal) on Anishinaabemowin (Ojibwe language) and Gàidhlig (Scottish Gaelic language), discusses the importance of maintaining and revitalizing Indigenous languages, particularly in these times of climate and humanitarian crises. The authors will give their personal responses, rooted in lived experiences, on five areas they have identified as a starting point for their discussion: (1) why Indigenous languages are important; (2) the effects of colonization on Indigenous languages; (3) the connections/responsibilities to the land, such as Traditional Ecological Knowledge (TEK), embedded in Indigenous languages; (4) the importance of land-based learning and education, full language immersion, and the challenges associated with implementing these strategies for Indigenous language maintenance and revitalization; and (5) where we can go from here.

1997

The 25 papers collected in this book represent the thoughts and experiences of indigenous language activists from the United States, Canada, Mexico, and New Zealand, and are grouped in six categories: tribal and school roles, teaching students, teacher education, curriculum and materials development, language attitudes and promotion, and summary thoughts about maintaining and renewing indigenous languages.

2019

This initiative is primarily led by the UN Educational, Scientific and Cultural Organization (UNESCO), but it involves all the UN bodies directly dealing with Indigenous Peoples’ rights (e.g., the UN Permanent Forum on Indigenous Issues, which was the primary convener; the Special Rapporteur on the Rights of Indigenous Peoples; and the Expert Mechanism on the Rights of Indigenous Peoples) as well as a number of other Indigenous and non-Indigenous organizations, governments, academia, civil society organizations, and private sector enterprises that may wish to celebrate Indigenous languages by carrying out related events. A decade of Indigenous languages may be launched as a follow-up. This would be of utmost importance because, although UNESCO estimates Indigenous languages to number at approximatively 7,000, they are, at the same time, in danger.