From andrekar at NCIDC.ORG Thu Apr 1 16:09:28 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Thu, 1 Apr 2004 08:09:28 -0800 Subject: Needed Every Day (language) Message-ID: 03/17/2004 - WINDOW ROCK AZ By Jim Snyder/The Daily Times Every Navajo child should receive daily Navajo language and cultural instruction from kindergarten through their senior year of high school, Leland Leonard, acting Navajo Division of Diné Education director, said Tuesday. Leonard, the former chief executive officer of the Phoenix Indian Center, said he will meet with the Central School District administration in Shiprock to discuss bilingual education issues raised by parents in Shiprock and other Navajo communities. "This is 2004. Things have to change," he said. "People forget it's the children, the Navajo children, the kids we're talking about. It's their future. This stuff about territorialism needs to stop." The former Marine said the key to Navajo education is for children to learn their language and culture while "embracing the dominant white society." "We're a double-edged sword," he added. Leonard has the support of Navajo Council Education Committee Vice Chairman Wallace Charley and other committee members to be endorsed by the full Council during its spring session April 19-23 in Window Rock. He was appointed by Navajo President Joe Shirley Jr. "We have somebody we can work with," Charley said last week. Leonard has a bachelor of science degree in education from the University of Arizona and a master of art degree in education from Northern Arizona University. "They told me when I landed in Window Rock to come running and that's exactly what I've been doing," Leonard said since he began his job March 1. Jim Snyder: jims at daily-times.com Copyright © 2004 Farmington Daily Times, a Gannett Co., Inc. newspaper. -- André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/?location=listinfo From cashcash at EMAIL.ARIZONA.EDU Thu Apr 1 16:49:01 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 1 Apr 2004 09:49:01 -0700 Subject: Linguist: Increasing immigration sparks debate over language (fwd) Message-ID: Linguist: Increasing immigration sparks debate over language http://www.bgdailynews.com/articles/stories/public/200403/31/0daJ_news.html By Jason Dooley, jdooley at bgdailynews.com Wednesday, March 31, 2004 With the American population becoming increasingly multilingual, debates over whether the nation should adopt English as an official language have intensified over the past several years. But the United States is far from alone in struggling with the issue, linguist Christina Bratt Paulston said during a lecture at Western Kentucky University on Tuesday night. “A couple of weeks ago, 5,000 high-school students rioted in the streets of Riga, the capital of Latvia,” Paulston said. “They did it because the Latvian Parliament had passed a law that said all Latvian students had to have at least 65 percent of their curriculum in the Latvian language.” Most of the students were of Russian descent, the children of those who occupied Latvia for half a century until the early 1990s. “Nearly all of the Russian speakers in Latvia are monolingual, while nearly all of the Latvian speakers are multilingual,” Paulston said. “This is a classic situation for language shift, and the Latvian Parliament was trying to prevent the death of their language.” A similar situation exists now in France, where universal public education was one of the outcomes of the French Revolution in the late 18th century. The spread of public education in the French language lead to the death of several other dialects, such as Occitan, Paulston said. Now, the Academie Francaise closely guards its language – to the point that the French Supreme Court had to decide whether the word “hamburger” should be accepted into the French language. Language rights are becoming a growing issue worldwide as mass communication and globalization of trade have made the world a much smaller place, Paulston said. “We had a church excommunicated by the Vatican not too long ago because they still wanted to use Latin in the mass,” she said. “So these issues have been coming up a lot in different contexts.” The idea of language rights is a fairly new one, but so is the idea of human rights in general, Paulston said. “Human rights is a fairly generally accepted notion, but you may be surprised to hear that it really didn’t exist until after World War II and the reaction to the Nazi atrocities,” she said. The United Nations, European Union and other international organizations are being forced to look at the issue as more and more places like Latvia face it, Paulston said. “It’s coming up for the UN, and at present, the EU is blackmailing countries like Romania, Latvia and Bulgaria for recognition of minority languages,” she said. “The EU has a charter for minority languages and they just last week had a conference in Caledonia, Spain, about how poor the EU is about language policies.” Meanwhile, in the United States, 28 states have adopted English as their official language – Kentucky did so in 1984. Two others recognize two official languages – English and Cajun French for Louisiana, and English and the Hawaiian language for Hawaii. “It’s interesting that the Hawaiian language, which is dead as far as usage, is still recognized as an official language,” Paulston said. Moves to classify the United States as English-only are probably ill-conceived, since the vast majority of Americans already speak the language, as do a majority of people around the world, she said. Despite an unprecedented spike in immigration to America during the 1990s, only 3 percent of U.S. citizens said they spoke little or no English in the 2000 census. However, 47 million Americans, about 20 percent of the country’s population, said they speak a different language in their homes. “Most (immigrants) are bilingual,” Paulston said. “That’s what makes this issue sad – the loss of the heritage language. Ninety-four percent of second-generation Latin Americans speak English, but only 60 percent speak their native tongue.” English-only, then, is a movement with little purpose, she concluded. “The argument for English-only is based on the idea that the most dominant world language in the history of the world is under siege,” she said. “It is not; it has never been stronger.” Jeanne Logsdon, a Western senior from Louisville, said she hopes America doesn’t go English-only. “I’m going to be a teacher, and I don’t want to be in the situation where I can’t communicate with my students,” Logsdon said. “So if I need to speak in another language, then that’s fine.” Logsdon, who speaks some French in addition to English, said she wishes she had taken Spanish classes during her education to better enable her to work with students. “I spent two months in California last summer, working with inner-city kids,” she said. “Sometimes, it was just awful because they spoke Spanish and we couldn’t speak to each other.” From cashcash at EMAIL.ARIZONA.EDU Thu Apr 1 19:09:12 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 1 Apr 2004 12:09:12 -0700 Subject: Book Reviews On-line: Making Dictionaries (fwd) Message-ID: http://www.aaanet.org/aes/bkreviews/result_details.cfm?bk_id=1710 American Ethnologist Volume 30 Number 3 August 2003 posted September 2003 Book Reviews On-line Making Dictionaries: Preserving Indigenous Languages of the Americas. William Frawley, Kenneth C. Hill, and Pamela Munro, eds.. Berkeley: University of California Press, 2002. vi + 449pp. , list of contributors, bibliography, index. Nora C. England University of Texas at Austin This collection of 16 essays and a lengthy introduction by the editors covers a lot of territory, from form and meaning in dictionaries, the role of dictionaries in indigenous communities, and technology and dictionary design to specific projects and personal accounts. The chapter authors are all well known for their work with North and Central American indigenous languages (no South American languages are represented here). The editors begin with a thoughtful introduction that sets forth ten issues related to making dictionaries and the ways in which the individual chapter authors address them. These issues include the forms that should be used for headwords; how linguistic theory should or should not be taken into account in lexicography; literacy and related topics such as orthographic choice; the use of graphics of all sorts, including in multimedia dictionaries; the role of the community of users; how a single dictionary serves multiple purposes; how much historical information should be included and where; the benefits of changes in technology in dictionary making; the challenges of making dictionaries for languages that have no lexicographic tradition; and the necessity of violating rules of consistency at some point. A sampling of the articles immediately whets the appetite for more. Ken Hill’s chapter (“On Publishing the Hopi Dictionary”) recounts in fascinating detail how the issues that arose in one community almost blocked a dictionary’s publication, in spite of the fact that considerable care was taken from the beginning of the project to secure full consent of all parties to its publication. Catherine Callaghan (“Writing a User-Friendly Dictionary”) brings to her chapter the experience of working on Miwok dictionaries for over 30 years. She makes a number of recommendations for what to include and how to present dictionary material, but even more interesting is her reference to substantial changes that occurred during the period of her research. One, of course, was the advent of computers, but another was the realization, after testing the dictionary among speakers of the language, that the original orthography was incomprehensible simply because it used too many completely unfamiliar symbols. Paul Kroskrity (“Language Renewal and the Technologies of Literacy and Postliteracy”) takes the discussion about technology much further in his description of the CD-ROM that he and a team produced for Western Mono. Keren Rice and Leslie Saxon (“Issues of Standardization and Community in Aboriginal Language Lexicography”) discuss differing approaches to standardization taken in the preparation of three dictionaries of Northwest Territories Athasbakan languages (Dogrib, Slave, and Kaska). The three dictionaries vary between presenting a single well-defined dialect, a dialect or language with considerable internal diversity, and wholly different languages. Rice and Saxon’s discussion of the approaches resulting in the different models lucidly highlights some of the issues in community decision-making processes that have an impact on linguistic work. In fact, one of the several strengths of this book is that the editors and authors pay particular attention to community issues--especially in terms of community decision-making, the differences between academic dictionaries meant primarily for linguists and nonacademic dictionaries meant primarily for speakers or students, and the roles of dictionaries in encouraging literacy. The reference in the subtitle of the book to language preservation suggests that community perspectives should be included, and they are. Although lexicography is a field that is represented by a great many books (unlike, for instance, grammar writing, which is the subject of few, if any, comprehensive texts), Making Dictionaries is still a very welcome addition to the field. In it are collected essays about a particular area of the world that is of considerable interest to American anthropology and linguistics; the essays are written by linguists with many years of experience in the field, they are highly readable, informative, and even entertaining, and the authors take quite seriously the involvement of the community in the whole lexicographic process. Even for researchers who have already made their dictionaries, there is a lot of material for thought, and for those who have not yet finished, the book is invaluable for raising important and complex issues. For those anthropologists and linguists who have no intention of writing a dictionary, the book is still worthwhile reading for the information it contains about lexical issues and community–scholar relations. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 2 16:38:34 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 2 Apr 2004 09:38:34 -0700 Subject: USA to intervene Siberia? (fwd) Message-ID: USA to intervene Siberia? - 04/02/2004 18:38 http://english.pravda.ru/printed.html?news_id=12412 The USA is getting ready to interfere in Russian domestic policy under the excuse of protecting human rights. The real cause of this interfering will be the oil-bearing territory of Siberia populated by small native peoples. The Wall Street Journal suddenly became interested in the native peoples of Siberia. The newspaper of the US business told its readers about the peoples of Siberia who are dying out, and the efforts of brave linguists on restoring the disappearing language of Khant people. American business is unlikely to be altruistic, this all is about controlling the oil-bearing Siberian regions. The easiest way to get hold of Siberian oil is using the native Siberian peoples as a tool. The Wall Street Journal wrote about 71-year old Elizaveta Sigiletova, one of the last bearers of the Khant language which is on the brink of disappearance after being attacked by Russian language. The lady was forced to speak Russian since she went to school, and this made her forget much of her native language. She was able to produce only several words in Khant. Being the crossroad of migration flows since the Stone Age, the forests of Siberia preserved the cultures of dozens of tribes, such as Saami, Karels, Veps, Mori and others. Rusification of the last 30-50 years brought these peoples on the brink of extinction. In the 18th century Slavs came here to introduce Christianity. The revolution of 1917 brought many changes. The Bolsheviks started implementing their idea to make minorities Soviet citizens. They put Khant children in boarding schools and their parents in the kolkhoz (collective farms), and requested them to speak Russian. In 1960 oil was discovered in Siberia, and millions of Russian-speaking oil industry workers arrived in the region. Demoralized Khants accepted Russian way of life. Some of them became alcoholics (they drink vodka and home-brew). ?Russians keep telling us that we could neither write nor read before their arrival. Well, they brought culture, literacy and education, but they destroyed our way of life, says Klavdia Demko, one of the Khant activists. It does not matter to the Wall Street Journal that the tiny tribes were never engaged in oil industry and forgot their native language. The most important thing is to demonstrate that besides Russia, Siberia has another master. The relic tribes fit this purpose. But there is a problem ? there are only 15 people in this tribe, and they forgot their dialect. However, if there is no tribe, it should be invented. Specialists are hired. Native peoples are made of the fragments of tiny tribes, attempts are made to restore their genuine language. The Tomsk University linguists working on restoring the Khant language, are depicted as enthusiasts. The US leading media outlet for business is unlikely to write about enthusiasts. The interest of Americans to Khants in Siberian taiga looks suspicious. The USA is good in creating countries from nothing. In the beginning of the 20th century the USA was in need of controlling the Panama Canal. The States made everything possible to separate a part from Columbia and establish new state Panama. The USA made an agreement with Panama on leasing a part of its territory for constructing Panama Canal. Later it was detected, that the US citizen signed the agreement on behalf of Panama. The fake country was established, its fake people received freedom and independence, Americans benefited from using the Panama Canal. Today oil-bearing Siberia can become in the role of Panama. The article in the Wall Street Journal is just the first attempt. By starting the fight for the rights of Khants oppressed by Russians, control over Siberian oil can be obtained. And this, one should expect no mercy. Americans are excited with the way of life of the relic tribes living in nomads tents, and irritated with Russians who brought civilization in the area. It looks like Americans are preparing new Panama in Siberia. Yaroslav Rodin. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 2 16:43:50 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 2 Apr 2004 09:43:50 -0700 Subject: Book about berries grows from folk tale (fwd) Message-ID: Book about berries grows from folk tale http://www.adn.com/weekend/story/4914039p-4848549c.html [photo inset - Writer-illustrator Teri Sloat and storyteller Betty Huffmon collaborated to create "Berry Magic," a story that grew out of a folk tale Huffmon heard as a child in Goodnews Bay. The book, which includes a recipe for akutaq, or Eskimo ice cream, will be part of Alaska Northwest Books' effort to publish books in languages native to Alaska. Click on photo to enlarge] By KATY SPANGLER Daily News correspondent (Published: April 2, 2004) A retired Bush teacher and a Yup'ik elder will share some Alaska magic with our community this weekend. Noted writer-illustrator Teri Sloat and storyteller Betty Huffmon will introduce their latest picture book, "Berry Magic" (Alaska Northwest), in a series of events in bookstores around town Friday and Saturday. "Berry Magic" is a pourquoi tale of how the berries of the tundra came to be. The book grew out of a folk tale Huffmon heard as a child in Goodnews Bay. A grumpy mother sent her noisy daughters out to the tundra to play. Each turned into a delicious berry -- cranberry, blueberry, salmonberry and raspberry -- and that was the story. Huffmon and Sloat, who have collaborated before on the noted Yup'ik tale "The Eye of the Needle," decided to expand the tale into a story with a plot. Working together -- mindful of both Yup'ik traditions and beliefs as well as modern demands for stories with beginnings, middles and ends -- they dreamed up a charming story of a little girl, Anana, working her first magic. After hearing her elders complain about the drab taste and dryness of black crowberries, Anana grabs the sewing basket her grandmother gave her. In it, she finds bits of skins and furs, beads and tiny scraps of cloth. The items in this bag, Sloat noted, were authentic. "We went through Betty's mother's sewing bag and found many of the things that are pictured in the story," she said. >From these materials, Anana crafts four beautiful dolls. Each doll wears a skin parka and a pela- tuuk, or head scarf, of a bright color -- red, blue, orange and rosy pink. Each doll's parka is decorated with beads and trim of the same colors. When the dolls are finished, Anana puts them in a bag and climbs a nearby hill, where the crowberries grow. When she gets to the top, the moon rises, and Anana begins to dance, singing, "Atsa-ii-yaa, Atsa-ii-yaa, Atsaukina!" ("Berry, berry, be a berry!") Each doll in turn comes alive. As she dances and plays in the tundra, the dolls spread their berries -- you guessed it: red cranberries, blueberries, orange salmonberries and those special rosy raspberries -- for all to gather and eat. Later, when the women come to pick berries, they are delighted with the beautiful array of colors and delicious tastes and use them to make their akutaq (Eskimo ice cream). "Berry Magic" is a charming book. Sloat's colored pencil illustrations are lively and richly colored. A recipe for akutaq completes the book. The story is simply and clearly told, testifying to the faith and goodness of a child's magic. But there is another story as well. In May, Alaska Northwest Books will launch an ambitious project of publication in languages native to Alaska. The Yup'ik version of "Berry Magic" will be introduced in village schools on the lower Kuskokwim River. Another version in Yupiit will follow. Alaska Northwest plans to work with school districts and organizations to provide this and other children's books in Alaska Native languages. With the increased emphasis on early reading skills, Native language editions of local stories presented in high-quality picture book format should support the cultural and social well-being of young children. This, as well as the opportunity to experience print in their home language, encourages the beginnings of reading. Anyone who has watched a child learn to read recognizes this as real magic. Freelancer Katy Spangler is an associate professor at the University of Alaska Southeast, where she coordinates and teaches in an elementary teacher credential program for students in rural communities in Alaska. From sjtatsch at UCDAVIS.EDU Fri Apr 2 20:45:17 2004 From: sjtatsch at UCDAVIS.EDU (Sheri Tatsch) Date: Fri, 2 Apr 2004 12:45:17 -0800 Subject: Info on epidemics In-Reply-To: <7F4FA3FB24EC7040825418FFCCA088FB1EB830@ecufacstaf1.intra.e cu.edu> Message-ID: Hi Resa, you will want to look at Cook 1955, "The Epidemic of 1830-1833 in California and Oregon. His bibliography will lead you to other good sources. -Sheri. At 11:39 AM 3/31/2004, you wrote: >Hi, everyone. I have a special request of you all. Can anyone suggest >places to look for information on the smallpox, measles, and mumps >epidemics in this country among indigenous peoples? I have a friend who's >an immunologist who is going to teach a course on the politics of >infection/chemical warfare, and he wants to read some materials and use >them in his class. In particular, it would be helpful if these things >were written from our (i.e., a Native American) perspective. Any >suggestions would be greatly appreciated. > >Thanks. > >Resa > >Resa Crane Bizzaro >English Department >East Carolina University >Greenville, NC 27858 >(252) 328-1395 - Office >(252) 328-4889 - Fax ________________________ Sheri Tatsch Executive Director Native American Language Center Department of Native American Studies University of California, Davis 95616 (530) 754-8361 Fax: 752-7090 -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Fri Apr 2 23:17:28 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 2 Apr 2004 15:17:28 -0800 Subject: Self-Determination Through Education Message-ID: The theme of the 27th annual California Conference on American Indian Education (CCAIE) is " Self-Determination Through Education." This year~Rs event is being held in Los Angeles, CA on April 22-24, 2004. Awards ceremonies will be held to honor Elders who have made a significant contribution to education within their communities and to recognize, The Educator, Student and Parent of the year. Tim Giago (Lakota), a Native Publisher/Journalist and now US Senatorial candidate from South Dakota, will give the opening Key Note address. Conference Co-Sponsors are the California State Department Of Education-American Indian Education Office, and the 29 California Indian Education Centers ( http://www.cde.ca.gov/iasa/indir.html ) An opening night reception will feature presentations and performances by Arigon Starr (the Kickapoo Diva), Joy Harjo (Creek), Carolyn Dunn-Anderson (Muscogee, Seminole, and Cherokee), Floyd Red Crow Westerman (Sisseton-Wahpeton Dakota) Red Feather Youth Dancers (Paiute), and Comedian Charlie Hill-invited (Oneida). Additional activities held during the conference include health screening services, fun and education children~Rs activities, California Tribal dance presentations and an inter-Tribal Pow Wow. Please join us at the LAX Westin for this conference that is one of the oldest and largest State Indian Education events with over 800 registrants and a total of over 2000 visitors. For more information please contact: CCAIE life at charterinternet.com (530) 275-1513 P.O. Box 729 Shasta Lake, CA 96019 Or to get the conference brochure please go to: http://www.ncidc.org/2004conference.pdf Or email andrekar at ncidc.org -- André Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/?location=listinfo From cashcash at EMAIL.ARIZONA.EDU Sun Apr 4 05:37:03 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 3 Apr 2004 22:37:03 -0700 Subject: Cultural Diversity & Language Education Conference (fwd) Message-ID: Cultural Diversity & Language Education Conference - September 17-19, 2004 Imin International Conference Center University of Hawai‘i at Manoa, Honolulu, Hawai‘i CALL FOR PROPOSALS (extended deadline: April 15, 2004) http://nflrc.hawaii.edu/prodev/CDALE/ The conference will focus on theories, policies, and practices associated with cultural and language diversity in educational contexts and will provide a forum for examining a broad range of issues concerned with the potential and challenges of education that builds on diversity.   The primary strands for exploring diversity in language education at the conference are: Foreign/Heritage Language Education Bilingual/Immersion Education English Language Education Language Education Planning and Policy Literacy Education Proposals for presentations related to theory, research, practice, and policy in these strand areas are welcome and can be submitted online (below)! PRESENTATION CATEGORIES Individual papers: 20 minutes for presentation; 10 minutes for discussion Colloquia: 3 & 1/2 hours - first 3 colloquia papers (20 minutes for presentation and 10 minutes for discussion each); 30-minute break; final 3 colloquia papers (20 minutes for presentation and 10 minutes for discussion each) Workshops: 3 & 1/2 hours - 3 hour workshop with a 30-minute break in the middle Abstracts for all proposals are submitted for blind peer review. IMPORTANT DATES APRIL 15, 2004 - EXTENDED DEADLINE FOR PROPOSAL SUBMISSIONS APRIL 30, 2004 - Notification of proposal selections JUNE 15 , 2004 - Accepted presenters must confirm their participation in the conference and pay their registration fees QUESTIONS? Contact us at nflrc at hawaii.edu From cashcash at EMAIL.ARIZONA.EDU Sun Apr 4 17:08:58 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 4 Apr 2004 10:08:58 -0700 Subject: Native language goes online (fwd) Message-ID: Posted on: Sunday, April 4, 2004 http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html Native language goes online By Vicki Viotti Advertiser Staff Writer The word is out on Ulukau, an online digital library that's placing Hawaiian vocabulary, and some literature, a click away from the world. The Bible, two Hawaiian-English dictionaries, a journal of archival Hawaiian texts, a collection of Hawaiian-language newspapers and a book about Kamehameha are posted at Ulukau: The Hawaiian Electronic Library (ulukau.olelo.hawaii.edu/english.php). Its developers say there's more to come. The dictionaries on the newly launched e-library, which in recent weeks has been getting well more than 10,000 hits a day, are by far its most popular element, the creators say. The site is posted in mirror-image Hawaiian- and English-language versions: You switch back and forth from a link at the top of every page. It's the brainchild of two parents: the Native Hawaiian Library, a program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian Language at the University of Hawai'i-Hilo. And, continuing the family metaphor, it's a cousin of a similar Maori e-library — appropriate, given that Hawaiian and Maori are linguistic kin. A team at the University of Waikato in New Zealand five years ago developed the free digital program Greenstone, the software that underlies the university's Maori Language Newspaper Project, as well as Ulukau. Stefan Boddie, one of the team members in New Zealand, remains on call as a consultant for Ulukau. He helps the Hawai'i staffers make their own enhancements work with the base program, which Boddie said is kept very simple so that less-developed nations can use it on the kind of computer system they have. "One of the main goals was that it would be free and easy to run on old computers," Boddie said in a telephone interview, adding that digital libraries can be saved on CDs for use in places where the Internet isn't available. But in Hawai'i, where computers are pretty slick and high-speed Net access is popular, Greenstone can be upgraded with bells and whistles developed to make Ulukau resonate better with the Hawaiian language. For example, said Keola Donaghy, technology coordinator at the UH-Hilo language center, an add-on keypad on the page enables users of the online dictionary to tap out Hawaiian diacritical marks — the 'okina and the kahako — regardless of their own computer gear. And, he said, the search mechanism will hunt for words that appear as stand-alone entries as well as parts of other words — a boon for those researching compound Hawaiian personal or place names, he said. "It does an inclusive search," Donaghy said. "Say you were looking for the word ali'i. It could give you that and any word that contains the word ali'i." Some files are viewable directly through a Web link; others must be downloaded as Adobe Acrobat files that can be opened later. There are images stored online as well, so that the visitor can view the archival (sometimes handwritten) document as well as the searchable text. Donaghy is one of those leading the Web site's team locally, along with Robert Stauffer of Alu Like, an organization that provides services to Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of the publications posted at the e-library. Because there are Hawaiian and English versions of all library sections, they have been able to tell that roughly half the hits have been people who understand Hawaiian but are doing research or just need a little nudge. "Besides giving you the definition, it gives you the spelling, with the marks," he said. "They may know the word, but they don't remember where the kahako is." Ulukau can be used to produce compact discs of the content, but its online edition can be kept up to date, Donaghy said. "The beauty of doing it online is we can continually add to it and not have to produce new CDs," he said. Coming in the next few months is a new section that will house academic papers written by current scholars and new titles, including the Hawaiian-language version of "Kamehameha and his Warrior Kekuhaupi'o," already on the site in English. The hope is that the e-library can house treasures of Hawaiian literature and new writings in one place, works that otherwise are found in collections scattered throughout the Islands, said Kalena Silva, director of the Hawaiian language college at UH-Hilo. The name of the library, Ulukau, derives from "ulu kau," a term in the dictionary referring to supernatural interpretive powers that can be divinely given to a person. The sharing of knowledge through cyberspace has the same sort of ethereal sense, Silva said. "It really is otherworldly," he said. "It's miraculous, when we think about it. People just wouldn't have thought this would have been possible, even 10 years ago." Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. From cashcash at EMAIL.ARIZONA.EDU Sun Apr 4 17:42:15 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 4 Apr 2004 10:42:15 -0700 Subject: Native language goes online (fwd) In-Reply-To: <1081098538.9af3e292329f4@www.email.arizona.edu> Message-ID: fyi, here is the link to Greenstone, a free digital library software, that was mentioned in the article below. http://www.greenstone.org/cgi-bin/library phil cash cash UofA, ILAT > ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- > Date: Sun, 4 Apr 2004 10:08:58 -0700 > From: phil cash cash > Reply-To: Indigenous Languages and Technology > Subject: Native language goes online (fwd) > To: ILAT at LISTSERV.ARIZONA.EDU > > Posted on: Sunday, April 4, 2004 > http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html > > Native language goes online > > By Vicki Viotti > Advertiser Staff Writer > > The word is out on Ulukau, an online digital library that's placing > Hawaiian vocabulary, and some literature, a click away from the > world. > > The Bible, two Hawaiian-English dictionaries, a journal of archival > Hawaiian texts, a collection of Hawaiian-language newspapers and a > book > about Kamehameha are posted at Ulukau: The Hawaiian Electronic > Library > (ulukau.olelo.hawaii.edu/english.php). Its developers say there's > more > to come. > > The dictionaries on the newly launched e-library, which in recent > weeks > has been getting well more than 10,000 hits a day, are by far its > most > popular element, the creators say. The site is posted in mirror-image > Hawaiian- and English-language versions: You switch back and forth > from > a link at the top of every page. > > It's the brainchild of two parents: the Native Hawaiian Library, a > program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian > Language at the University of Hawai'i-Hilo. > > And, continuing the family metaphor, it's a cousin of a similar Maori > e-library — appropriate, given that Hawaiian and Maori are linguistic > kin. > > A team at the University of Waikato in New Zealand five years ago > developed the free digital program Greenstone, the software that > underlies the university's Maori Language Newspaper Project, as well > as > Ulukau. > > Stefan Boddie, one of the team members in New Zealand, remains on > call > as a consultant for Ulukau. He helps the Hawai'i staffers make their > own enhancements work with the base program, which Boddie said is > kept > very simple so that less-developed nations can use it on the kind of > computer system they have. > > "One of the main goals was that it would be free and easy to run on > old > computers," Boddie said in a telephone interview, adding that digital > libraries can be saved on CDs for use in places where the Internet > isn't available. > > But in Hawai'i, where computers are pretty slick and high-speed Net > access is popular, Greenstone can be upgraded with bells and whistles > developed to make Ulukau resonate better with the Hawaiian language. > > For example, said Keola Donaghy, technology coordinator at the > UH-Hilo > language center, an add-on keypad on the page enables users of the > online dictionary to tap out Hawaiian diacritical marks — the 'okina > and the kahako — regardless of their own computer gear. > > And, he said, the search mechanism will hunt for words that appear as > stand-alone entries as well as parts of other words — a boon for > those > researching compound Hawaiian personal or place names, he said. > > "It does an inclusive search," Donaghy said. "Say you were looking > for > the word ali'i. It could give you that and any word that contains the > word ali'i." > > Some files are viewable directly through a Web link; others must be > downloaded as Adobe Acrobat files that can be opened later. There are > images stored online as well, so that the visitor can view the > archival > (sometimes handwritten) document as well as the searchable text. > > Donaghy is one of those leading the Web site's team locally, along > with > Robert Stauffer of Alu Like, an organization that provides services > to > Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing > Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of > the publications posted at the e-library. > > Because there are Hawaiian and English versions of all library > sections, > they have been able to tell that roughly half the hits have been > people > who understand Hawaiian but are doing research or just need a little > nudge. > > "Besides giving you the definition, it gives you the spelling, with > the > marks," he said. "They may know the word, but they don't remember > where > the kahako is." > > Ulukau can be used to produce compact discs of the content, but its > online edition can be kept up to date, Donaghy said. > > "The beauty of doing it online is we can continually add to it and > not > have to produce new CDs," he said. > > Coming in the next few months is a new section that will house > academic > papers written by current scholars and new titles, including the > Hawaiian-language version of "Kamehameha and his Warrior > Kekuhaupi'o," > already on the site in English. > > The hope is that the e-library can house treasures of Hawaiian > literature and new writings in one place, works that otherwise are > found in collections scattered throughout the Islands, said Kalena > Silva, director of the Hawaiian language college at UH-Hilo. > > The name of the library, Ulukau, derives from "ulu kau," a term in > the > dictionary referring to supernatural interpretive powers that can be > divinely given to a person. The sharing of knowledge through > cyberspace > has the same sort of ethereal sense, Silva said. > > "It really is otherworldly," he said. > > "It's miraculous, when we think about it. People just wouldn't have > thought this would have been possible, even 10 years ago." > > Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. > > > ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- From dzo at BISHARAT.NET Sun Apr 4 23:40:05 2004 From: dzo at BISHARAT.NET (Donald Z. Osborn) Date: Sun, 4 Apr 2004 18:40:05 -0500 Subject: Native language goes online (fwd) In-Reply-To: <1081100535.1ed8df57fb017@www.email.arizona.edu> Message-ID: Phil, This is very interesting. As I look at this and some similar developments re e-texts of various sorts in diverse (and less-represented on the web) languages I think it may be very helpful to have some sort of "alliance" of e-book/digital library/web-based materials efforts to coordinate, publicize, and advocate. Recently I was contacted by Michael Hart of the Gutenberg Project ( http://www.gutenberg.org/ ), and he's interested in e-books in different languages such as those of Africa for their effort. I'm also in touch with John Hutchison, one of the principals in the African Language Materials Archive ( http://www.aiys.org/aodl/public/access/alma_ebooks/index.php ), which is another effort to get diverse material online. It occurs that each of these efforts properly and functionally has its own identity, but that each and all might benefit first from being more aware of what each other is doing, and beyond that from being able to work together to enhance both the general environment for their respective efforts and users' experience with e-materials across diverse languages. One analogy that comes to mind is the "alliances" that various groups of airlines have set up in recent years. In a more or less similar way, perhaps e-text efforts could connect, coordinate, and colearn while keeping their own agendae. The first step would be to get projects aware of this perspective and find out what sort of interest there might be. A coordinating agency to the extent necessary might logically be the oldest and largest one, Gutenberg. A simple communication mechanism to get it started might be a small e-mail working group of interested parties. Don Don Osborn, Ph.D. dzo at bisharat.net *Bisharat! A language, technology & development initiative *Bisharat! Initiative langues - technologie - développement http://www.bisharat.net Quoting phil cash cash : > fyi, > > here is the link to Greenstone, a free digital library software, that > was mentioned in the article below. > > http://www.greenstone.org/cgi-bin/library > > phil cash cash > UofA, ILAT > > > > ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- > > Date: Sun, 4 Apr 2004 10:08:58 -0700 > > From: phil cash cash > > Reply-To: Indigenous Languages and Technology > > > Subject: Native language goes online (fwd) > > To: ILAT at LISTSERV.ARIZONA.EDU > > > > Posted on: Sunday, April 4, 2004 > > http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html > > > > Native language goes online > > > > By Vicki Viotti > > Advertiser Staff Writer > > > > The word is out on Ulukau, an online digital library that's placing > > Hawaiian vocabulary, and some literature, a click away from the > > world. > > > > The Bible, two Hawaiian-English dictionaries, a journal of archival > > Hawaiian texts, a collection of Hawaiian-language newspapers and a > > book > > about Kamehameha are posted at Ulukau: The Hawaiian Electronic > > Library > > (ulukau.olelo.hawaii.edu/english.php). Its developers say there's > > more > > to come. > > > > The dictionaries on the newly launched e-library, which in recent > > weeks > > has been getting well more than 10,000 hits a day, are by far its > > most > > popular element, the creators say. The site is posted in mirror-image > > Hawaiian- and English-language versions: You switch back and forth > > from > > a link at the top of every page. > > > > It's the brainchild of two parents: the Native Hawaiian Library, a > > program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian > > Language at the University of Hawai'i-Hilo. > > > > And, continuing the family metaphor, it's a cousin of a similar Maori > > e-library Â~W appropriate, given that Hawaiian and Maori are linguistic > > kin. > > > > A team at the University of Waikato in New Zealand five years ago > > developed the free digital program Greenstone, the software that > > underlies the university's Maori Language Newspaper Project, as well > > as > > Ulukau. > > > > Stefan Boddie, one of the team members in New Zealand, remains on > > call > > as a consultant for Ulukau. He helps the Hawai'i staffers make their > > own enhancements work with the base program, which Boddie said is > > kept > > very simple so that less-developed nations can use it on the kind of > > computer system they have. > > > > "One of the main goals was that it would be free and easy to run on > > old > > computers," Boddie said in a telephone interview, adding that digital > > libraries can be saved on CDs for use in places where the Internet > > isn't available. > > > > But in Hawai'i, where computers are pretty slick and high-speed Net > > access is popular, Greenstone can be upgraded with bells and whistles > > developed to make Ulukau resonate better with the Hawaiian language. > > > > For example, said Keola Donaghy, technology coordinator at the > > UH-Hilo > > language center, an add-on keypad on the page enables users of the > > online dictionary to tap out Hawaiian diacritical marks Â~W the 'okina > > and the kahako Â~W regardless of their own computer gear. > > > > And, he said, the search mechanism will hunt for words that appear as > > stand-alone entries as well as parts of other words Â~W a boon for > > those > > researching compound Hawaiian personal or place names, he said. > > > > "It does an inclusive search," Donaghy said. "Say you were looking > > for > > the word ali'i. It could give you that and any word that contains the > > word ali'i." > > > > Some files are viewable directly through a Web link; others must be > > downloaded as Adobe Acrobat files that can be opened later. There are > > images stored online as well, so that the visitor can view the > > archival > > (sometimes handwritten) document as well as the searchable text. > > > > Donaghy is one of those leading the Web site's team locally, along > > with > > Robert Stauffer of Alu Like, an organization that provides services > > to > > Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing > > Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of > > the publications posted at the e-library. > > > > Because there are Hawaiian and English versions of all library > > sections, > > they have been able to tell that roughly half the hits have been > > people > > who understand Hawaiian but are doing research or just need a little > > nudge. > > > > "Besides giving you the definition, it gives you the spelling, with > > the > > marks," he said. "They may know the word, but they don't remember > > where > > the kahako is." > > > > Ulukau can be used to produce compact discs of the content, but its > > online edition can be kept up to date, Donaghy said. > > > > "The beauty of doing it online is we can continually add to it and > > not > > have to produce new CDs," he said. > > > > Coming in the next few months is a new section that will house > > academic > > papers written by current scholars and new titles, including the > > Hawaiian-language version of "Kamehameha and his Warrior > > Kekuhaupi'o," > > already on the site in English. > > > > The hope is that the e-library can house treasures of Hawaiian > > literature and new writings in one place, works that otherwise are > > found in collections scattered throughout the Islands, said Kalena > > Silva, director of the Hawaiian language college at UH-Hilo. > > > > The name of the library, Ulukau, derives from "ulu kau," a term in > > the > > dictionary referring to supernatural interpretive powers that can be > > divinely given to a person. The sharing of knowledge through > > cyberspace > > has the same sort of ethereal sense, Silva said. > > > > "It really is otherworldly," he said. > > > > "It's miraculous, when we think about it. People just wouldn't have > > thought this would have been possible, even 10 years ago." > > > > Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. > > > > > > ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- > From keola at LEOKI.UHH.HAWAII.EDU Mon Apr 5 02:15:40 2004 From: keola at LEOKI.UHH.HAWAII.EDU (Keola Donaghy) Date: Sun, 4 Apr 2004 16:15:40 -1000 Subject: Native language goes online (fwd) In-Reply-To: <1081122005.40709cd51226c@webmail.kabissa.org> Message-ID: Aloha. I'm involved in the Ulukau project and on the ILAT list. Feel free to contact me off the list for discussion. We intentionally modelled our efforts after the Maori and chose the same software because of the relationship of our languages, and a desire to see it spreak to other Polynesian languages. We've been contacted by some Native American groups as well who are interested in this model. There is definitely the possibility of some alliances and collaborations. Keola ======================================================================= Keola Donaghy Hawaiian Language Curriculum and Technology Coordinator Native Hawaiian Serving Institution Program University of Hawai'i at Hilo keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi Kualono http://www.olelo.hawaii.edu/ ======================================================================= Indigenous Languages and Technology writes: >Phil, This is very interesting. As I look at this and some similar >developments >re e-texts of various sorts in diverse (and less-represented on the web) >languages I think it may be very helpful to have some sort of "alliance" >of >e-book/digital library/web-based materials efforts to coordinate, >publicize, >and advocate. > >Recently I was contacted by Michael Hart of the Gutenberg Project ( >http://www.gutenberg.org/ ), and he's interested in e-books in different >languages such as those of Africa for their effort. I'm also in touch >with John >Hutchison, one of the principals in the African Language Materials >Archive ( >http://www.aiys.org/aodl/public/access/alma_ebooks/index.php ), which is >another effort to get diverse material online. > >It occurs that each of these efforts properly and functionally has its own >identity, but that each and all might benefit first from being more aware >of >what each other is doing, and beyond that from being able to work >together to >enhance both the general environment for their respective efforts and >users' >experience with e-materials across diverse languages. > >One analogy that comes to mind is the "alliances" that various groups of >airlines have set up in recent years. In a more or less similar way, >perhaps >e-text efforts could connect, coordinate, and colearn while keeping their >own >agendae. > >The first step would be to get projects aware of this perspective and >find out >what sort of interest there might be. A coordinating agency to the extent >necessary might logically be the oldest and largest one, Gutenberg. A >simple >communication mechanism to get it started might be a small e-mail working >group >of interested parties. > >Don > > >Don Osborn, Ph.D. dzo at bisharat.net >*Bisharat! A language, technology & development initiative >*Bisharat! Initiative langues - technologie - développement >http://www.bisharat.net > > > >Quoting phil cash cash : > >> fyi, >> >> here is the link to Greenstone, a free digital library software, that >> was mentioned in the article below. >> >> http://www.greenstone.org/cgi-bin/library >> >> phil cash cash >> UofA, ILAT >> >> >> > ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- >> > Date: Sun, 4 Apr 2004 10:08:58 -0700 >> > From: phil cash cash >> > Reply-To: Indigenous Languages and Technology >> >> > Subject: Native language goes online (fwd) >> > To: ILAT at LISTSERV.ARIZONA.EDU >> > >> > Posted on: Sunday, April 4, 2004 >> > http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html >> > >> > Native language goes online >> > >> > By Vicki Viotti >> > Advertiser Staff Writer >> > >> > The word is out on Ulukau, an online digital library that's placing >> > Hawaiian vocabulary, and some literature, a click away from the >> > world. >> > >> > The Bible, two Hawaiian-English dictionaries, a journal of archival >> > Hawaiian texts, a collection of Hawaiian-language newspapers and a >> > book >> > about Kamehameha are posted at Ulukau: The Hawaiian Electronic >> > Library >> > (ulukau.olelo.hawaii.edu/english.php). Its developers say there's >> > more >> > to come. >> > >> > The dictionaries on the newly launched e-library, which in recent >> > weeks >> > has been getting well more than 10,000 hits a day, are by far its >> > most >> > popular element, the creators say. The site is posted in mirror-image >> > Hawaiian- and English-language versions: You switch back and forth >> > from >> > a link at the top of every page. >> > >> > It's the brainchild of two parents: the Native Hawaiian Library, a >> > program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian >> > Language at the University of Hawai'i-Hilo. >> > >> > And, continuing the family metaphor, it's a cousin of a similar Maori >> > e-library Â~W appropriate, given that Hawaiian and Maori are linguistic >> > kin. >> > >> > A team at the University of Waikato in New Zealand five years ago >> > developed the free digital program Greenstone, the software that >> > underlies the university's Maori Language Newspaper Project, as well >> > as >> > Ulukau. >> > >> > Stefan Boddie, one of the team members in New Zealand, remains on >> > call >> > as a consultant for Ulukau. He helps the Hawai'i staffers make their >> > own enhancements work with the base program, which Boddie said is >> > kept >> > very simple so that less-developed nations can use it on the kind of >> > computer system they have. >> > >> > "One of the main goals was that it would be free and easy to run on >> > old >> > computers," Boddie said in a telephone interview, adding that digital >> > libraries can be saved on CDs for use in places where the Internet >> > isn't available. >> > >> > But in Hawai'i, where computers are pretty slick and high-speed Net >> > access is popular, Greenstone can be upgraded with bells and whistles >> > developed to make Ulukau resonate better with the Hawaiian language. >> > >> > For example, said Keola Donaghy, technology coordinator at the >> > UH-Hilo >> > language center, an add-on keypad on the page enables users of the >> > online dictionary to tap out Hawaiian diacritical marks Â~W the 'okina >> > and the kahako Â~W regardless of their own computer gear. >> > >> > And, he said, the search mechanism will hunt for words that appear as >> > stand-alone entries as well as parts of other words Â~W a boon for >> > those >> > researching compound Hawaiian personal or place names, he said. >> > >> > "It does an inclusive search," Donaghy said. "Say you were looking >> > for >> > the word ali'i. It could give you that and any word that contains the >> > word ali'i." >> > >> > Some files are viewable directly through a Web link; others must be >> > downloaded as Adobe Acrobat files that can be opened later. There are >> > images stored online as well, so that the visitor can view the >> > archival >> > (sometimes handwritten) document as well as the searchable text. >> > >> > Donaghy is one of those leading the Web site's team locally, along >> > with >> > Robert Stauffer of Alu Like, an organization that provides services >> > to >> > Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing >> > Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of >> > the publications posted at the e-library. >> > >> > Because there are Hawaiian and English versions of all library >> > sections, >> > they have been able to tell that roughly half the hits have been >> > people >> > who understand Hawaiian but are doing research or just need a little >> > nudge. >> > >> > "Besides giving you the definition, it gives you the spelling, with >> > the >> > marks," he said. "They may know the word, but they don't remember >> > where >> > the kahako is." >> > >> > Ulukau can be used to produce compact discs of the content, but its >> > online edition can be kept up to date, Donaghy said. >> > >> > "The beauty of doing it online is we can continually add to it and >> > not >> > have to produce new CDs," he said. >> > >> > Coming in the next few months is a new section that will house >> > academic >> > papers written by current scholars and new titles, including the >> > Hawaiian-language version of "Kamehameha and his Warrior >> > Kekuhaupi'o," >> > already on the site in English. >> > >> > The hope is that the e-library can house treasures of Hawaiian >> > literature and new writings in one place, works that otherwise are >> > found in collections scattered throughout the Islands, said Kalena >> > Silva, director of the Hawaiian language college at UH-Hilo. >> > >> > The name of the library, Ulukau, derives from "ulu kau," a term in >> > the >> > dictionary referring to supernatural interpretive powers that can be >> > divinely given to a person. The sharing of knowledge through >> > cyberspace >> > has the same sort of ethereal sense, Silva said. >> > >> > "It really is otherworldly," he said. >> > >> > "It's miraculous, when we think about it. People just wouldn't have >> > thought this would have been possible, even 10 years ago." >> > >> > Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. >> > >> > >> > ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- >> From pasxapu at DAKOTACOM.NET Mon Apr 5 15:14:00 2004 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Mon, 5 Apr 2004 08:14:00 -0700 Subject: Native language goes online (fwd) In-Reply-To: Message-ID: Keola, please, feel free to discuss your project with us here on ILAT! ;-) phil cash cash UofA, ILAT On Apr 4, 2004, at 7:15 PM, Keola Donaghy wrote: > Aloha. I'm involved in the Ulukau project and on the ILAT list. Feel > free > to contact me off the list for discussion. > > We intentionally modelled our efforts after the Maori and chose the > same > software because of the relationship of our languages, and a desire to > see > it spreak to other Polynesian languages. We've been contacted by some > Native American groups as well who are interested in this model. There > is > definitely the possibility of some alliances and collaborations. > > Keola > > > > ======================================================================= > Keola Donaghy > Hawaiian Language Curriculum and Technology Coordinator > Native Hawaiian Serving Institution Program > University of Hawai'i at Hilo > > keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi > Kualono http://www.olelo.hawaii.edu/ > ======================================================================= > > > Indigenous Languages and Technology writes: >> Phil, This is very interesting. As I look at this and some similar >> developments >> re e-texts of various sorts in diverse (and less-represented on the >> web) >> languages I think it may be very helpful to have some sort of >> "alliance" >> of >> e-book/digital library/web-based materials efforts to coordinate, >> publicize, >> and advocate. >> >> Recently I was contacted by Michael Hart of the Gutenberg Project ( >> http://www.gutenberg.org/ ), and he's interested in e-books in >> different >> languages such as those of Africa for their effort. I'm also in touch >> with John >> Hutchison, one of the principals in the African Language Materials >> Archive ( >> http://www.aiys.org/aodl/public/access/alma_ebooks/index.php ), which >> is >> another effort to get diverse material online. >> >> It occurs that each of these efforts properly and functionally has >> its own >> identity, but that each and all might benefit first from being more >> aware >> of >> what each other is doing, and beyond that from being able to work >> together to >> enhance both the general environment for their respective efforts and >> users' >> experience with e-materials across diverse languages. >> >> One analogy that comes to mind is the "alliances" that various groups >> of >> airlines have set up in recent years. In a more or less similar way, >> perhaps >> e-text efforts could connect, coordinate, and colearn while keeping >> their >> own >> agendae. >> >> The first step would be to get projects aware of this perspective and >> find out >> what sort of interest there might be. A coordinating agency to the >> extent >> necessary might logically be the oldest and largest one, Gutenberg. A >> simple >> communication mechanism to get it started might be a small e-mail >> working >> group >> of interested parties. >> >> Don >> >> >> Don Osborn, Ph.D. dzo at bisharat.net >> *Bisharat! A language, technology & development initiative >> *Bisharat! Initiative langues - technologie - développement >> http://www.bisharat.net >> >> >> >> Quoting phil cash cash : >> >>> fyi, >>> >>> here is the link to Greenstone, a free digital library software, that >>> was mentioned in the article below. >>> >>> http://www.greenstone.org/cgi-bin/library >>> >>> phil cash cash >>> UofA, ILAT >>> >>> >>>> ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- >>>> Date: Sun, 4 Apr 2004 10:08:58 -0700 >>>> From: phil cash cash >>>> Reply-To: Indigenous Languages and Technology >>> >>>> Subject: Native language goes online (fwd) >>>> To: ILAT at LISTSERV.ARIZONA.EDU >>>> >>>> Posted on: Sunday, April 4, 2004 >>>> http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html >>>> >>>> Native language goes online >>>> >>>> By Vicki Viotti >>>> Advertiser Staff Writer >>>> >>>> The word is out on Ulukau, an online digital library that's placing >>>> Hawaiian vocabulary, and some literature, a click away from the >>>> world. >>>> >>>> The Bible, two Hawaiian-English dictionaries, a journal of archival >>>> Hawaiian texts, a collection of Hawaiian-language newspapers and a >>>> book >>>> about Kamehameha are posted at Ulukau: The Hawaiian Electronic >>>> Library >>>> (ulukau.olelo.hawaii.edu/english.php). Its developers say there's >>>> more >>>> to come. >>>> >>>> The dictionaries on the newly launched e-library, which in recent >>>> weeks >>>> has been getting well more than 10,000 hits a day, are by far its >>>> most >>>> popular element, the creators say. The site is posted in >>>> mirror-image >>>> Hawaiian- and English-language versions: You switch back and forth >>>> from >>>> a link at the top of every page. >>>> >>>> It's the brainchild of two parents: the Native Hawaiian Library, a >>>> program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian >>>> Language at the University of Hawai'i-Hilo. >>>> >>>> And, continuing the family metaphor, it's a cousin of a similar >>>> Maori >>>> e-library — appropriate, given that Hawaiian and Maori are >>>> linguistic >>>> kin. >>>> >>>> A team at the University of Waikato in New Zealand five years ago >>>> developed the free digital program Greenstone, the software that >>>> underlies the university's Maori Language Newspaper Project, as well >>>> as >>>> Ulukau. >>>> >>>> Stefan Boddie, one of the team members in New Zealand, remains on >>>> call >>>> as a consultant for Ulukau. He helps the Hawai'i staffers make their >>>> own enhancements work with the base program, which Boddie said is >>>> kept >>>> very simple so that less-developed nations can use it on the kind of >>>> computer system they have. >>>> >>>> "One of the main goals was that it would be free and easy to run on >>>> old >>>> computers," Boddie said in a telephone interview, adding that >>>> digital >>>> libraries can be saved on CDs for use in places where the Internet >>>> isn't available. >>>> >>>> But in Hawai'i, where computers are pretty slick and high-speed Net >>>> access is popular, Greenstone can be upgraded with bells and >>>> whistles >>>> developed to make Ulukau resonate better with the Hawaiian language. >>>> >>>> For example, said Keola Donaghy, technology coordinator at the >>>> UH-Hilo >>>> language center, an add-on keypad on the page enables users of the >>>> online dictionary to tap out Hawaiian diacritical marks — the >>>> 'okina >>>> and the kahako — regardless of their own computer gear. >>>> >>>> And, he said, the search mechanism will hunt for words that appear >>>> as >>>> stand-alone entries as well as parts of other words — a boon for >>>> those >>>> researching compound Hawaiian personal or place names, he said. >>>> >>>> "It does an inclusive search," Donaghy said. "Say you were looking >>>> for >>>> the word ali'i. It could give you that and any word that contains >>>> the >>>> word ali'i." >>>> >>>> Some files are viewable directly through a Web link; others must be >>>> downloaded as Adobe Acrobat files that can be opened later. There >>>> are >>>> images stored online as well, so that the visitor can view the >>>> archival >>>> (sometimes handwritten) document as well as the searchable text. >>>> >>>> Donaghy is one of those leading the Web site's team locally, along >>>> with >>>> Robert Stauffer of Alu Like, an organization that provides services >>>> to >>>> Native Hawaiians. Stauffer heads Alu Like's Legacy project, >>>> producing >>>> Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of >>>> the publications posted at the e-library. >>>> >>>> Because there are Hawaiian and English versions of all library >>>> sections, >>>> they have been able to tell that roughly half the hits have been >>>> people >>>> who understand Hawaiian but are doing research or just need a little >>>> nudge. >>>> >>>> "Besides giving you the definition, it gives you the spelling, with >>>> the >>>> marks," he said. "They may know the word, but they don't remember >>>> where >>>> the kahako is." >>>> >>>> Ulukau can be used to produce compact discs of the content, but its >>>> online edition can be kept up to date, Donaghy said. >>>> >>>> "The beauty of doing it online is we can continually add to it and >>>> not >>>> have to produce new CDs," he said. >>>> >>>> Coming in the next few months is a new section that will house >>>> academic >>>> papers written by current scholars and new titles, including the >>>> Hawaiian-language version of "Kamehameha and his Warrior >>>> Kekuhaupi'o," >>>> already on the site in English. >>>> >>>> The hope is that the e-library can house treasures of Hawaiian >>>> literature and new writings in one place, works that otherwise are >>>> found in collections scattered throughout the Islands, said Kalena >>>> Silva, director of the Hawaiian language college at UH-Hilo. >>>> >>>> The name of the library, Ulukau, derives from "ulu kau," a term in >>>> the >>>> dictionary referring to supernatural interpretive powers that can be >>>> divinely given to a person. The sharing of knowledge through >>>> cyberspace >>>> has the same sort of ethereal sense, Silva said. >>>> >>>> "It really is otherworldly," he said. >>>> >>>> "It's miraculous, when we think about it. People just wouldn't have >>>> thought this would have been possible, even 10 years ago." >>>> >>>> Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. >>>> >>>> >>>> ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- >>> > From cashcash at EMAIL.ARIZONA.EDU Mon Apr 5 15:34:34 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 5 Apr 2004 08:34:34 -0700 Subject: Supporters of Native-oriented school programs ask for direct district help (fwd) Message-ID: Supporters of Native-oriented school programs ask for direct district help Parents, educators worry about the ephemeral nature of federal grants http://www.juneauempire.com/stories/040504/loc_nativeschools.shtml Monday, April 5, 2004 By ERIC FRY JUNEAU EMPIRE Some parents and educators would like to see two successful Native-oriented programs have secure funding and reach more students in the Juneau School District. An elementary-school program that emphasizes Tlingit language and culture and a program that steers Native high school students toward college have proven their worth, an ad hoc group says. "Basically, we would like to see the school district embrace these and integrate them into their budget," said Lillian Petershoare, mother of two children who were in the Early Scholars Program at Juneau-Douglas High School and have gone on to college. The elementary-school Tlingit culture and language program is housed at Harborview Elementary downtown, but is open to children, Native and non-Native, throughout the district. It was funded partly by a federal grant in its first two years and by the district, which has paid the teachers' salaries throughout the program's four-year existence. The district now has a nearly $1.5 million, three-year federal grant to expand the program to the fifth grade at Harborview and to prepare more schools to add such classrooms. Parents and educators acknowledged the district's support, but they worry that grants can come and go. The children in the program "learn how to be themselves, respect themselves, respect other people," said parent Teddy Castillo. "It's just a happier place for them to learn." The JDHS Early Scholars Program for Natives is partly funded with $10,000 a year from the University of Alaska Southeast. The district pays for the salaries of teacher Paula Dybdahl and counselor Frank Coenraad, who run the high-school portion of the program as part of their duties. Parents and students raise funds each year, as well. They recently raised $26,000 to send students to Boston for an American history class and to visit colleges. Federal education funds that go to the Tlingit-Haida Central Council also have helped send students on trips. The university asked the district in September to consider helping with the cash cost, which pays for books and materials, college instructors, a student retreat in the fall and busing to and from campus. Each year, students take a UAS course, such as Tlingit language or Web design. But the university, which doesn't know yet what funding it will receive from the Legislature for next fiscal year, didn't make a specific request during the district's recent budget process. "We don't want the program to go away, but we certainly would like the school district to consider supporting it," said UAS Dean of Students Paul Kraft, who oversees the university portion of the program. The university's stance has caused some concern among parents, especially at a time when the district has talked about laying off teachers if it doesn't get more state funding. Juneau School District Superintendent Peggy Cowan said the Early Scholars Program is part of the fabric of the high school and is embraced by it. Course schedules are organized around it, and students are counseled to join it, she said. The program's core comes from district staff, who are paid from the district's budget, she pointed out. District administrators would have to talk to the Juneau School Board about any request from UAS to share in the other funding, she said. So far, the administration has proposed cuts, not additions, to the district's general fund budget for next school year. "Right now, in our mind, the program will exist," Coenraad said. "Whether or not we will have the money to carry out all of its functions - that depends on how much money there is." Coenraad said he and Assistant Superintendent Bernie Sorenson have been reviewing the district's current grants to see if any of those funds could be applied to the Early Scholars Program. "It's been eight years now," said Doloresa Cadiente, who is active in Native government and is grandmother to two Early Scholars. "At this point in time we should have made choices - that it be funded within the system and it exist." Early Scholars supporters point out that Dybdahl and Coenraad work many unpaid hours to make the program possible, and parents and students work to raise funds. The Early Scholars study history for three years together under Dybdahl, who is Native. Her classroom also serves as a kind of unofficial home room in which Native students help each other academically and socialize. The students also attend classes at UAS one day a week to get a feel for college life. They visit prospective colleges, as well. The 29 Early Scholars in the 2001-02 school year, the last year for which statistics have been compiled, had an average grade of 2.77 (C-plus) in their English and math classes, compared with the average of 1.96 among the 248 Native students who aren't in the program. The Early Scholars also did better on average than other Native students on standardized tests. For example, the nine ninth-graders that year averaged in the 64th percentile in a standardized reading test, compared to the other Native students' average, in the 43rd percentile. That means the Early Scholars did as well or better than 63 percent of a nationwide sample of students who took the test. The report also shows that the students who enter the Early Scholars Program already were doing well on reading, writing and math tests in the eighth grade. For admission, the program requires a 2.5 grade point average in eighth grade, a teacher's recommendation, and a student essay. The percentage of Early Scholars who were proficient on English and math tests did increase between grades eight and 10, especially in math, according to the report by former district administrator Annie Calkins. Many of the students would go on to college if Early Scholars didn't exist, Dybdahl said. But they also grow socially in the program. Students, parents and educators judge the program's value partly on intangibles. Petershoare, the parent of two graduates, said the Early Scholars Program approximates the Tlingit approach to raising children in a supportive community. Supporters say Early Scholars learn to feel more comfortable in school, and become more outgoing, by taking the social studies courses together. The students see Dybdahl, a Stanford graduate, as a role model. "With this group I've seen some very quiet ninth-graders blossom into being articulate 12th-graders," Dybdahl said. "I didn't think that I could make it through high school without having support because of just being always picked on in middle school because of the color of my skin," said Chellsy Milton, a senior in the program. "I was always just sitting in the back of my class, just trying to get through it." Like other students, Milton said the program's students and adults have been like a second family to her. Former students, now in college, call Dybdahl at home late at night. Parents of graduated students still host dinners for current students. Dybdahl said her courses aren't easy, especially because the Early Scholars are a mixed-grade group, which means those who are freshmen sometimes take courses intended for upperclassmen. The same group of students stays with her for three years as she rotates through the three years of required social studies courses. "I refuse to compromise my standards as an instructor," Dybdahl said. "These kids work their tails off. Many of them work very hard to get C's and B's in my class, but they keep coming back for the interaction." Ian Petershoare, an Early Scholars graduate who is a sophomore at Gonzaga University in Spokane, Wash., said the program prepared him by giving him study skills and the ability to be comfortable in a classroom. "The program really meant a place where I felt secure, where I knew I had peers who felt the same way I did about cultural significance - just a safe place to talk," he said. "It helped me in learning how to look for a college and in putting college attendance as a goal and in doing well in college." Advocates of Early Scholars would like to see it expanded into the middle schools in some fashion. Besides encouraging stronger academics, a middle school program would create a larger pool of qualified applicants for the high school program, perhaps making it possible for a group of Native students to take a block of freshmen courses together, for example. This is the last year of a five-year grant that exposed middle school students, often Natives, to college and offered tutoring. The school district will look for ways to offer those services once the grant ends, Superintendent Cowan said. The two Native-oriented programs, and the district's involvement, are a success story, she said. "I don't think it's a story of abandonment." From delancey at DARKWING.UOREGON.EDU Mon Apr 5 18:24:05 2004 From: delancey at DARKWING.UOREGON.EDU (Scott DeLancey) Date: Mon, 5 Apr 2004 11:24:05 -0700 Subject: USA to intervene Siberia? (fwd) In-Reply-To: <1080923914.6a81000a9beb3@www.email.arizona.edu> Message-ID: Leaving aside the question of possible U.S. designs on Siberian natural resources, notice that the main conclusion of this story is the same old same old: > another master. The relic tribes fit this purpose. But there is a > problem ? there are only 15 people in this tribe, and they forgot their > dialect. However, if there is no tribe, it should be invented. > > Specialists are hired. Native peoples are made of the fragments of tiny > tribes, attempts are made to restore their genuine language. In other words, "yes, what happened to these people is tragic, but it's over, it's too late, forget about all this leftover language stuff, it's time to move on". Haven't we heard that once or twice before? I have no trouble imagining that U.S. government and business interests might have designs on Siberia. I have a lot of trouble imagining that they would try and concoct a justification for some imperialistic action based on the rights of Siberian indigenous people. The U.S., for obvious reasons, has never been sympathetic to that kind of issue anywhere. What we have here, unfortunately, is one more attempt to discredit indigenous rights issues by mixing them up with world politics--exactly like blaming native rights movements on "communist" meddling in the old days. Scott DeLancey Department of Linguistics 1290 University of Oregon Eugene, OR 97403-1290, USA delancey at darkwing.uoregon.edu http://www.uoregon.edu/~delancey/prohp.html On Fri, 2 Apr 2004, phil cash cash wrote: > USA to intervene Siberia? - 04/02/2004 18:38 > http://english.pravda.ru/printed.html?news_id=12412 > > The USA is getting ready to interfere in Russian domestic policy under > the excuse of protecting human rights. > > The real cause of this interfering will be the oil-bearing territory of > Siberia populated by small native peoples. > > The Wall Street Journal suddenly became interested in the native peoples > of Siberia. The newspaper of the US business told its readers about the > peoples of Siberia who are dying out, and the efforts of brave > linguists on restoring the disappearing language of Khant people. > American business is unlikely to be altruistic, this all is about > controlling the oil-bearing Siberian regions. The easiest way to get > hold of Siberian oil is using the native Siberian peoples as a tool. > > The Wall Street Journal wrote about 71-year old Elizaveta Sigiletova, > one of the last bearers of the Khant language which is on the brink of > disappearance after being attacked by Russian language. The lady was > forced to speak Russian since she went to school, and this made her > forget much of her native language. She was able to produce only > several words in Khant. > > Being the crossroad of migration flows since the Stone Age, the forests > of Siberia preserved the cultures of dozens of tribes, such as Saami, > Karels, Veps, Mori and others. Rusification of the last 30-50 years > brought these peoples on the brink of extinction. > > In the 18th century Slavs came here to introduce Christianity. The > revolution of 1917 brought many changes. The Bolsheviks started > implementing their idea to make minorities Soviet citizens. They put > Khant children in boarding schools and their parents in the kolkhoz > (collective farms), and requested them to speak Russian. In 1960 oil > was discovered in Siberia, and millions of Russian-speaking oil > industry workers arrived in the region. > > > > Demoralized Khants accepted Russian way of life. Some of them became > alcoholics (they drink vodka and home-brew). ?Russians keep telling us > that we could neither write nor read before their arrival. Well, they > brought culture, literacy and education, but they destroyed our way of > life, says Klavdia Demko, one of the Khant activists. > > It does not matter to the Wall Street Journal that the tiny tribes were > never engaged in oil industry and forgot their native language. The > most important thing is to demonstrate that besides Russia, Siberia has > another master. The relic tribes fit this purpose. But there is a > problem ? there are only 15 people in this tribe, and they forgot their > dialect. However, if there is no tribe, it should be invented. > > Specialists are hired. Native peoples are made of the fragments of tiny > tribes, attempts are made to restore their genuine language. > > The Tomsk University linguists working on restoring the Khant language, > are depicted as enthusiasts. The US leading media outlet for business > is unlikely to write about enthusiasts. The interest of Americans to > Khants in Siberian taiga looks suspicious. > > The USA is good in creating countries from nothing. In the beginning of > the 20th century the USA was in need of controlling the Panama Canal. > The States made everything possible to separate a part from Columbia > and establish new state Panama. The USA made an agreement with Panama > on leasing a part of its territory for constructing Panama Canal. Later > it was detected, that the US citizen signed the agreement on behalf of > Panama. The fake country was established, its fake people received > freedom and independence, Americans benefited from using the Panama > Canal. > > Today oil-bearing Siberia can become in the role of Panama. The article > in the Wall Street Journal is just the first attempt. By starting the > fight for the rights of Khants oppressed by Russians, control over > Siberian oil can be obtained. And this, one should expect no mercy. > Americans are excited with the way of life of the relic tribes living > in nomads tents, and irritated with Russians who brought civilization > in the area. It looks like Americans are preparing new Panama in > Siberia. > > Yaroslav Rodin. > From keola at LEOKI.UHH.HAWAII.EDU Mon Apr 5 22:14:29 2004 From: keola at LEOKI.UHH.HAWAII.EDU (Keola Donaghy) Date: Mon, 5 Apr 2004 12:14:29 -1000 Subject: Native language goes online (fwd) In-Reply-To: Message-ID: Indigenous Languages and Technology writes: >please, feel free to discuss your project with us here on ILAT! ;-) OK, I'll be as brief as I can for now ;-) First, I should say that most of the credit for pulling Ulukau together goes to Robert Stauffer at Alu Like, Inc. It was his efforts that led to so many organization participating and offering to add content to the library, in addition to coordinating efforts with our colleague in Aotearoa (New Zealand) who handles the Greenstone software engine that drives the library and us here at UH-Hilo. The server is maintained here at my office. There are several components to the library, with more to be added soon. The most popular site currently is the dictionary side, which includes both the Puku'i/Elbert Hawaiian dictionary (the standard dictionary we all use, but which has not been revised in many years) as well as the Mamaka Kaiao new lexicon dictionary maintained by our office, Hale Kuamo'o at UH-Hilo and the 'Aha Punana Leo, Inc. More dictionaries, including historic ones, can and will be added at a later date. The dictionaries can be search simultaneously, separately, and many variations of spelling are allowable (with or without diacritics and derivative spellings). A Flash search interface allows users without a Hawaiian keyboard or fonts to search the diacritic characters. This interface is also available in the other sections of Ulukau. The Newspaper section of the site is just a start of what is probably the most ambitious part of the library. There are an estimated 125,000 pages of archival newspapers in the Hawaiian language, from the mid-1800s through the 1900s. They are being digitized, OCR'd and made text searchable on Ulukau. Severall resolutions of .pdfs are also made available so that once a passage is located by text search, the image of the original page can been viewed or printed. Previously these were only available by microfilm at libraries, and a small number available as GIF files (but no text search capability) at a UH-Manoa site. Completion of this project will take years, but papers added incrementally as they get converted. Ka Ho'oilina is a Hawaiian academic journal. In printed form it has 4 colums - source orthography (no diacritics), modernized text, English translation, and then any notes regarding the text. The source of the journals is newspapers, government documents and other archival materials. Three issues have been printed, the fourth being worked on now. The first two issues are online now. We will have recorded audio of all of them (currently only issue 1 is ready), that that people can hear the text being spoken. These can be downloaded or streamed as MP3s. The books section is in the earliest stage. The model for this section is the Kekuhaupi'o text, which is currently the only one on line. Our office published the original Hawaiian version of this several years ago, it will go up soon. We have commitments from many publishers to include their books on this site. The one currently online is a transation of the original Hawaiian text, and was published by Kamehameha Schools Press. There are hundreds available to us and it's just a matter of time and money to get them on Ulukau. The Hawaiian Bible, or Bibles, I should say, is another partnership project. they have scanned many images of historic Bibles, made them available on Ulukai, and they are being OCR'd as well to make them text searchable. They are currently verse searchable, and you will see the images of those verse in Hawaiian. There will be a section for academic papers writtten in Hawaiian as well. My MA thesis, a linguistsic analysis of the songs and recorded performance of John Kameaaloha Almeida, will go online soon. It will include recorded examples of song passages that are scrutinized in the text, something that obviously can be done in paper format. Other papers will follow shortly thereafter. If there are any quesitons regarding any of this, or regarding the technical aspects of the server, please let me know. If it is beyond my knowledge, I'll forward them to our colleague in Aotearoa. He has done significant customization work to Greenstone to accomodate our needs, and some of these will likely find its way into future Greenstone releases. Aloha, Keola ======================================================================= Keola Donaghy Hawaiian Language Curriculum and Technology Coordinator Native Hawaiian Serving Institution Program University of Hawai'i at Hilo keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi Kualono http://www.olelo.hawaii.edu/ ======================================================================= From cashcash at EMAIL.ARIZONA.EDU Tue Apr 6 15:48:51 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 6 Apr 2004 08:48:51 -0700 Subject: Chamorro lessons on CD (fwd) Message-ID: Chamorro lessons on CD http://www.guampdn.com/news/stories/20040407/localnews/181127.html By Katie Worth; kworth at guampdn.com Pacific Daily News [photo inset - Masako Watanabe/Pacific Daily News/mwatanabe at guampdn.com Finished product: University of Guam bilingual education professor Jacquelyn Milman holds the Chamorro language educational audio compact discs she helped to produce in her home office.] If you've been wanting to learn Chamorro but can't seem to fit classes or lessons into your schedule, don't despair, because soon there will be a way for you to learn it on your own. Language professors at the University of Guam plan to release Basic Chamoru, a text and CD set, this month that will help people teach themselves Chamorro. The low-budget production was the brainchild of bilingual education professor Jacquelyn Milman, who said she had tried to teach herself Chamorro but had a hard time picking up pronunciation simply out of the grammar books. Then, after learning basic French through a text and CD self-teach program, she decided to work on a similar self-teach program for Chamorro. "My husband and I learned French this way when we were preparing to take a trip to Europe, and I liked the idea -- it worked for us -- and I thought, that would be a good method to use in Chamorro," she said. Basic Chamoru is being considered by a book publisher, but even if it doesn't get picked up by a publisher, Milman said she and her colleagues would self-publish the project this month. The program's text was written by Milman and edited by Anna Marie Arceo of the Micronesian Language Institute and other language teachers who are fluent in Chamorro. The speaking models use a methodology called Suggestopedia, or Accelerated Learning, a method developed by Bulgarian psychiatrist George Lozanov and used by the Department of State to teach its employees foreign languages, Milman said. According to Milman, Lozanov believed that much of the brain's learning potential can be tapped effectively through music, based on research indicating that the brain absorbs information that is presented rhythmically faster than it does other information. Based on this belief, she said, Lozanov developed a program of learning language by setting it to slow, rhythmic music. Collaboration In order to do this with Chamorro, Milman recruited the help of music producer Albert Chaco, as well as Chamorro language teachers and musicians. After some lengthy delays, the musical portion of the project was concluded by music professor Randy Johnson, who has a recording studio at the University of Guam. The team produced three lessons, each of which focuses on a theme: meeting people, at a fiesta and shopping for clothes. At the completion of the program, students should have about a 500-word vocabulary and a basic understanding and speaking ability in Chamorro, Milman said. She said her goal is to keep the self-teach program affordable -- $20 or under for the text and six CDs. If it is successful, she said she would consider expanding the lessons, as well as producing a similar Chamorro text and CD set in Japanese, with hopes that it will appeal to Japanese tourists. The project has been created entirely by volunteer work and financed mainly by Milman, except for a small seed grant from the Guam Council on the Arts and Humanities Agency, which went to Chaco. Milman said she would like to recover some of the money she has put into the project, but that it has mostly been a labor of love for her and the others who have devoted their time and resources to the project. Local demand The new learning tool will meet a need for the community, which increasingly is interested in recuperating its lost language skills, said Arceo, who did grammar corrections and translations for the text. "I've worked at the Chamorro Language Commission, I've been a Chamorro teacher. I'm here now at the Micronesian Language Institute at the university, and there's always people calling with the need to learn the language, and they ask if we have anything, if we're selling anything for them to learn it with," she said. "It's unfortunate because here on Guam, -- because of the colonization and because of our history -- most of our young people don't know how to speak Chamorro. The average person who speaks and understands it is maybe age 45 and above," she said. But this new program, along with other texts written by Chamorro language expert Katherine Aguon and others, may help more people speak and understand Chamorro. She said the self-learning tool will help those who may not be able to attend classes or learn in other ways. "Sometimes you have the desire (to learn Chamorro) but there's no way or the means are very limited, but with this people can learn it in their car or in their home," she said. "It's an outlet. It's very positive." Originally published Wednesday, April 7, 2004 From cashcash at EMAIL.ARIZONA.EDU Tue Apr 6 15:52:04 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 6 Apr 2004 08:52:04 -0700 Subject: Beloved language preservationist dies (fwd) Message-ID: Beloved language preservationist dies http://www.borderlandnews.com/stories/borderland/20040406-102216.shtml Associated Press RUIDOSO -- Berle Kanseah, a longtime Apache tribal council member and language preservationist who helped Tommy Lee Jones learn Chiricahua in the film, "The Missing," died here early Monday of cancer. Kanseah, 65, had undergone surgery last month and died in a local hospital Monday with a large group of his relatives and friends around him, said Daniel Ostroff, producer of "The Missing" and a friend of Kanseah who was also at the hospital with the family. "He was a leader of the Chiricahua Apaches on the Mescalero reservation," said Scott Rushforth, a New Mexico State University anthropology professor who also worked on "The Missing," which was directed by Ron Howard. Kanseah had been a member of the Mescalero tribal council for over 30 years. Chiricahuas have lived with the Mescaleros ever since ending their imprisonment with Geronimo in 1913. "Among (Berle Kanseah's) last messages to the people was the importance of Apache cultural and linguistic heritage. He recommended to the people that they maintain their traditional ways," Rushforth said. Kanseah was the grandson of Jasper Kanseah, the youngest warrior in the Naiche-Geronimo band of Chiricahuas, who was with Geronimo and Naiche when they surrendered in 1886 and was deported with them to Florida. With Kanseah's death, Ostroff said, "we have lost a whole library. ... Berle embodied the best human values, which are the traditional Apache values of humility, generosity and family." For "The Missing," Kanseah had been a technical adviser helping actors, including Jones, learn the Chiricahua language. Only about 300 people still speak it, said Apache scholars. "There's a generation gap that's growing," Kanseah told the Associated Press last year. "We need to enforce the home and not lose our way of life, which is our language." Funeral arrangements were pending with the LaGrone Funeral Chapel in Ruidoso. Copyright © 2001 El Paso Times. From andrekar at NCIDC.ORG Tue Apr 6 16:23:03 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 6 Apr 2004 09:23:03 -0700 Subject: California Conference on American Indian Education Message-ID: PRESS RELEASE PLEASE PUBLISH, ANNOUNCE AND DISTRIBUTE: Purpose of the Conference The 27th Annual California Conference on American Indian Education, offers the opportunity to share traditional and academic teaching and learning. This conference honors the commitment of the family and all those who have contributed to the advancement of American Indian Education in California. Conference Goals To advocate academic excellence and educational opportunities for American Indian families, educators, tribal leaders and board members; To provide opportunities for networking among American Indian families, elders, tribal leaders, students and educators; To recognize achievements of distinguished educators, parents and students; To honor our elders, our most revered teachers. TOPICS COVERED Culture: Storytelling Programs, Oral Traditions Language: Restoration Programs, Oral Traditions Culture: Traditional Arts Basketry, Beadwork, Regalia Parenting Indian Welfare, Parenting Skills Education Programs: Culturally Based Curriculum, Accountability, Standards Based Education, Technology, Even Start, Early Childhood Education Programs, Charter Schools, Title IV, Impact Aid, JOM. If you have questions or would like more information please contact Conference Co-Chairs Gary Donelly at (760) 876-5394 or Irma Amaro-Davis at (530) 275-1513 or go to : http://www.ncidc.org/2004conference.pdf From cashcash at EMAIL.ARIZONA.EDU Wed Apr 7 16:03:15 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 7 Apr 2004 09:03:15 -0700 Subject: Indigenous Language Tv Station Mooted (fwd) Message-ID: Indigenous Language Tv Station Mooted http://www.scoop.co.nz/mason/stories/WO0404/S00062.htm Wednesday, 7 April 2004, 11:04 am Press Release: Pacific Media Watch Indigenous Language Tv Station Mooted SUVA (Wansolwara/Pacific Media Watch): A Fiji Broadcasting Corporation (FBCL) initiative to set up a Fijian language television station will not only carry programmes in Fijian but also the languages of Rotuma and Rabi islanders. FBCL¹s chief executive Francis Herman says other Pacific Island countries have their own language stations. "Fiji is unique in the world in terms of its culture. If most of the other Pacific Island countries have it, why can¹t we? ² he said, referring to Samoa and Tonga. The matter was raised at the Commonwealth Broadcasting Association (CBA) conference held at a Nadi resort in February. At the meeting, Thomson Foundation director and TV management consultant Gareth Price told Wansolwara that for a unique culture to survive, it must be allowed to express itself in the most modern and powerful medium of communication - television. In 2001, FBCL engaged Price to prepare a report - "The Future of Fijian Language Television" - on the future of TV services in the Fijian and Hindi languages and what part FBCL could play. Price says indigenous languages are threatened by the primacy of the increasingly powerful international English language. In Fiji, the problem occurred when the English language was used to the exclusion of minority languages, as in broadcast. ³There can be little argument that there is a basic need for the provision of programming in both Fijian and Hindi as a basic expression of the contemporary cultural situation in Fiji,² Price said in his report. FBCL¹s Fijian language programme director Sitiveni Halofaki agrees. He says the idea of a Fijian language TV station is an untapped opportunity. Halofaki is concerned that apart from the school system, Fijians have no other way of understanding their language. ³All they learn now is English, especially with the influence of majority of the advertisements in the English language,² he said. Fiji TV chief executive Ken Clark stressed, however, that Fiji TV was established as an English language television station. "People from all types of ethnic origins like our shows. Are we failing a particular branch of our community? I don¹t think so.² However, he agreed that in the development of a Fiji public television station, there should be room for Hindi and Fijian language and cultural programs. ³We do some programming in Fijian, we do news highlights every night, we do Viti Ni Kua every week and others from time to time,² he added. Clark said that if another television station was set up in the market, the cost of programming can multiply significantly. "If that happens in Fiji, it would affect us very significantly so we have to take those factors into account.² According to Clark, in the event of a Fijian language TV station being established, it was highly unlikely to be a channel dedicated entirely to the Fijian language but more likely to be a Fiji public television channel ³in which there is a significant language component². But Herman says the Fijian language TV station would contain about 90 percent local programmes with Rotuma and Rabi also on the programming list. +++niuswire PACIFIC MEDIA WATCH ONLINE http://www.pmw.c2o.org PACIFIC MEDIA WATCH is an independent, non-profit, non-government organisation comprising journalists, lawyers, editors and other media workers, dedicated to examining issues of ethics, accountability, censorship, media freedom and media ownership in the Pacific region. Launched in October 1996, it has links with the Journalism Program at the University of the South Pacific, Bushfire Media based in Sydney, Journalism Studies at the University of PNG (UPNG), the Australian Centre for Independent Journalism (ACIJ), Auckland University of Technology in New Zealand, and Community Communications Online (c2o). (c)1996-2004 Copyright - All rights reserved. From cashcash at EMAIL.ARIZONA.EDU Wed Apr 7 16:06:44 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 7 Apr 2004 09:06:44 -0700 Subject: Inuit writers honoured by government (fwd) Message-ID: Inuit writers honoured by government http://north.cbc.ca/regional/servlet/View?filename=nun-literarypriz07042004 WebPosted Apr 7 2004 09:04 AM CDT IQALUIT - Nunavut's department of Culture, Language, Elders and Youth has announced the winner of its first-ever Inuktitut literary prizes. Over 180 entries were received by the department. Morty Alooloo of Arctic Bay received the first prize of $,000 for her story about the changing way of Inuit life and how elder's advice must be passed on to strengthen the culture. Louis Tapardjuk, the Minister of CLEY with the Nunavut government, says he's pleased about the large number of entries in this contest. "It's great, there'll be more literary material written by Inuit," he says. Tapardjuk says Paul Issakiark of Arviat was also a winner, with a $4,000 prize for finishing second. Leo Tulugajuk, Miriam Aglukkaq and Helen Power received honourable mentions. The two winning entries will be produced into an illustrated book, expected in the fall of 2004. From mward at LUNA.CC.NM.US Wed Apr 7 16:38:54 2004 From: mward at LUNA.CC.NM.US (Matthew Ward) Date: Wed, 7 Apr 2004 10:38:54 -0600 Subject: Linguist: Increasing immigration sparks debate over language (fwd) Message-ID: Good article, and I certainly agree that English-only is not only very wrong but also pointless as well. I was, however, somewhat amused to hear the claim that English is spoken by the "majority of people around the world." The world has a population of more than 6 billion, and even very liberal estimates of those who are reasonably proficient in English usually put the figure at around 1.5 billion, with many other more conservative estimates putting the figure more around 800 million to one billion. Even the most liberal estimates would put the number of first, second, and foreign language speakers of English at only around 25% of the world's population. I would not be surprised if nearly half of the world's population has studied English at one time or another, but obviously studying often does not lead to ability to speak a language. phil cash cash wrote: >Linguist: Increasing immigration sparks debate over language >http://www.bgdailynews.com/articles/stories/public/200403/31/0daJ_news.html > >By Jason Dooley, jdooley at bgdailynews.com >Wednesday, March 31, 2004 > >With the American population becoming increasingly multilingual, debates >over whether the nation should adopt English as an official language >have intensified over the past several years. > >But the United States is far from alone in struggling with the issue, >linguist Christina Bratt Paulston said during a lecture at Western >Kentucky University on Tuesday night. > >�~SA couple of weeks ago, 5,000 high-school students rioted in the streets >of Riga, the capital of Latvia,�~T Paulston said. �~SThey did it because >the Latvian Parliament had passed a law that said all Latvian students >had to have at least 65 percent of their curriculum in the Latvian >language.�~T >Most of the students were of Russian descent, the children of those who >occupied Latvia for half a century until the early 1990s. > >�~SNearly all of the Russian speakers in Latvia are monolingual, while >nearly all of the Latvian speakers are multilingual,�~T Paulston said. >�~SThis is a classic situation for language shift, and the Latvian >Parliament was trying to prevent the death of their language.�~T > >A similar situation exists now in France, where universal public >education was one of the outcomes of the French Revolution in the late >18th century. >The spread of public education in the French language lead to the death >of several other dialects, such as Occitan, Paulston said. > >Now, the Academie Francaise closely guards its language �~V to the point >that the French Supreme Court had to decide whether the word >�~Shamburger�~T should be accepted into the French language. > >Language rights are becoming a growing issue worldwide as mass >communication and globalization of trade have made the world a much >smaller place, Paulston said. > >�~SWe had a church excommunicated by the Vatican not too long ago because >they still wanted to use Latin in the mass,�~T she said. �~SSo these issues >have been coming up a lot in different contexts.�~T > >The idea of language rights is a fairly new one, but so is the idea of >human rights in general, Paulston said. > >�~SHuman rights is a fairly generally accepted notion, but you may be >surprised to hear that it really didn�~Rt exist until after World War II >and the reaction to the Nazi atrocities,�~T she said. > >The United Nations, European Union and other international organizations >are being forced to look at the issue as more and more places like >Latvia face it, Paulston said. > >�~SIt�~Rs coming up for the UN, and at present, the EU is blackmailing >countries like Romania, Latvia and Bulgaria for recognition of minority >languages,�~T she said. �~SThe EU has a charter for minority languages and >they just last week had a conference in Caledonia, Spain, about how >poor the EU is about language policies.�~T > >Meanwhile, in the United States, 28 states have adopted English as their >official language �~V Kentucky did so in 1984. > >Two others recognize two official languages �~V English and Cajun French >for Louisiana, and English and the Hawaiian language for Hawaii. > >�~SIt�~Rs interesting that the Hawaiian language, which is dead as far as >usage, is still recognized as an official language,�~T Paulston said. >Moves to classify the United States as English-only are probably >ill-conceived, since the vast majority of Americans already speak the >language, as do a majority of people around the world, she said. >Despite an unprecedented spike in immigration to America during the >1990s, only 3 percent of U.S. citizens said they spoke little or no >English in the 2000 census. > >However, 47 million Americans, about 20 percent of the country�~Rs >population, said they speak a different language in their homes. >�~SMost (immigrants) are bilingual,�~T Paulston said. �~SThat�~Rs what makes >this issue sad �~V the loss of the heritage language. Ninety-four percent >of second-generation Latin Americans speak English, but only 60 percent >speak their native tongue.�~T > >English-only, then, is a movement with little purpose, she concluded. >�~SThe argument for English-only is based on the idea that the most >dominant world language in the history of the world is under siege,�~T >she said. �~SIt is not; it has never been stronger.�~T > >Jeanne Logsdon, a Western senior from Louisville, said she hopes America >doesn�~Rt go English-only. > >�~SI�~Rm going to be a teacher, and I don�~Rt want to be in the situation >where I can�~Rt communicate with my students,�~T Logsdon said. �~SSo if I >need to speak in another language, then that�~Rs fine.�~T > >Logsdon, who speaks some French in addition to English, said she wishes >she had taken Spanish classes during her education to better enable her >to work with students. > >�~SI spent two months in California last summer, working with inner-city >kids,�~T she said. �~SSometimes, it was just awful because they spoke >Spanish and we couldn�~Rt speak to each other.�~T > > > From keola at LEOKI.UHH.HAWAII.EDU Wed Apr 7 17:33:11 2004 From: keola at LEOKI.UHH.HAWAII.EDU (Keola Donaghy) Date: Wed, 7 Apr 2004 07:33:11 -1000 Subject: Linguist: Increasing immigration sparks debate over language (fwd) In-Reply-To: <40742E9E.7090806@luna.cc.nm.us> Message-ID: Very interesting that she declared Hawaiian "dead as far as usage is concerned." Nice to know that my colleagues, myself and so many of our children speak a dead language. I didn't know that. Keola Indigenous Languages and Technology writes: >Good article, and I certainly agree that English-only is not only very >wrong but also pointless as well. > >I was, however, somewhat amused to hear the claim that English is spoken >by the "majority of people around the world." The world has a >population of more than 6 billion, and even very liberal estimates of >those who are reasonably proficient in English usually put the figure at >around 1.5 billion, with many other more conservative estimates putting >the figure more around 800 million to one billion. Even the most >liberal estimates would put the number of first, second, and foreign >language speakers of English at only around 25% of the world's >population. I would not be surprised if nearly half of the world's >population has studied English at one time or another, but obviously >studying often does not lead to ability to speak a language. > >phil cash cash wrote: > >>Linguist: Increasing immigration sparks debate over language >>http://www.bgdailynews.com/articles/stories/public/200403/31/0daJ_news.html >> >>By Jason Dooley, jdooley at bgdailynews.com >>Wednesday, March 31, 2004 >> >>With the American population becoming increasingly multilingual, debates >>over whether the nation should adopt English as an official language >>have intensified over the past several years. >> >>But the United States is far from alone in struggling with the issue, >>linguist Christina Bratt Paulston said during a lecture at Western >>Kentucky University on Tuesday night. >> >>¬ìA couple of weeks ago, 5,000 high-school students rioted in the streets >>of Riga, the capital of Latvia,¬î Paulston said. ¬ìThey did it because >>the Latvian Parliament had passed a law that said all Latvian students >>had to have at least 65 percent of their curriculum in the Latvian >>language.¬î >>Most of the students were of Russian descent, the children of those who >>occupied Latvia for half a century until the early 1990s. >> >>¬ìNearly all of the Russian speakers in Latvia are monolingual, while >>nearly all of the Latvian speakers are multilingual,¬î Paulston said. >>¬ìThis is a classic situation for language shift, and the Latvian >>Parliament was trying to prevent the death of their language.¬î >> >>A similar situation exists now in France, where universal public >>education was one of the outcomes of the French Revolution in the late >>18th century. >>The spread of public education in the French language lead to the death >>of several other dialects, such as Occitan, Paulston said. >> >>Now, the Academie Francaise closely guards its language ¬ñ to the point >>that the French Supreme Court had to decide whether the word >>¬ìhamburger¬î should be accepted into the French language. >> >>Language rights are becoming a growing issue worldwide as mass >>communication and globalization of trade have made the world a much >>smaller place, Paulston said. >> >>¬ìWe had a church excommunicated by the Vatican not too long ago because >>they still wanted to use Latin in the mass,¬î she said. ¬ìSo these issues >>have been coming up a lot in different contexts.¬î >> >>The idea of language rights is a fairly new one, but so is the idea of >>human rights in general, Paulston said. >> >>¬ìHuman rights is a fairly generally accepted notion, but you may be >>surprised to hear that it really didn¬ít exist until after World War II >>and the reaction to the Nazi atrocities,¬î she said. >> >>The United Nations, European Union and other international organizations >>are being forced to look at the issue as more and more places like >>Latvia face it, Paulston said. >> >>¬ìIt¬ís coming up for the UN, and at present, the EU is blackmailing >>countries like Romania, Latvia and Bulgaria for recognition of minority >>languages,¬î she said. ¬ìThe EU has a charter for minority languages and >>they just last week had a conference in Caledonia, Spain, about how >>poor the EU is about language policies.¬î >> >>Meanwhile, in the United States, 28 states have adopted English as their >>official language ¬ñ Kentucky did so in 1984. >> >>Two others recognize two official languages ¬ñ English and Cajun French >>for Louisiana, and English and the Hawaiian language for Hawaii. >> >>¬ìIt¬ís interesting that the Hawaiian language, which is dead as far as >>usage, is still recognized as an official language,¬î Paulston said. >>Moves to classify the United States as English-only are probably >>ill-conceived, since the vast majority of Americans already speak the >>language, as do a majority of people around the world, she said. >>Despite an unprecedented spike in immigration to America during the >>1990s, only 3 percent of U.S. citizens said they spoke little or no >>English in the 2000 census. >> >>However, 47 million Americans, about 20 percent of the country¬ís >>population, said they speak a different language in their homes. >>¬ìMost (immigrants) are bilingual,¬î Paulston said. ¬ìThat¬ís what makes >>this issue sad ¬ñ the loss of the heritage language. Ninety-four percent >>of second-generation Latin Americans speak English, but only 60 percent >>speak their native tongue.¬î >> >>English-only, then, is a movement with little purpose, she concluded. >>¬ìThe argument for English-only is based on the idea that the most >>dominant world language in the history of the world is under siege,¬î >>she said. ¬ìIt is not; it has never been stronger.¬î >> >>Jeanne Logsdon, a Western senior from Louisville, said she hopes America >>doesn¬ít go English-only. >> >>¬ìI¬ím going to be a teacher, and I don¬ít want to be in the situation >>where I can¬ít communicate with my students,¬î Logsdon said. ¬ìSo if I >>need to speak in another language, then that¬ís fine.¬î >> >>Logsdon, who speaks some French in addition to English, said she wishes >>she had taken Spanish classes during her education to better enable her >>to work with students. >> >>¬ìI spent two months in California last summer, working with inner-city >>kids,¬î she said. ¬ìSometimes, it was just awful because they spoke >>Spanish and we couldn¬ít speak to each other.¬î >> >> >> ======================================================================= Keola Donaghy Hawaiian Language Curriculum and Technology Coordinator Native Hawaiian Serving Institution Program University of Hawai'i at Hilo keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi Kualono http://www.olelo.hawaii.edu/ ======================================================================= From cashcash at EMAIL.ARIZONA.EDU Thu Apr 8 17:42:56 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Apr 2004 10:42:56 -0700 Subject: Teacher, Waadookodaading Ojibwe Immersion School (MN) (fwd) Message-ID: Teacher, Waadookodaading Ojibwe Immersion School (MN) Qualifications:       1. Highly proficient or fluent in the Ojibwe language. 2. Wisconsin certification in the field of employment 3. Course work of experience in the area of employment. 4. Strong communication and public relations skills 5. Bachelor degree from an accredited college or university. 6. Genuine love in working with youth. 7. Recommended knowledge of computers and other advanced technology. 8. Knowledge of safe working practices 9. The job descriptions may be modified upon Board approval. Reports to: Director Supervises: Students Staff as assigned by Director Terms of Employment: In accordance with Master Agreement and Board Policy Performance Responsibilities: 1. Shall act in accordance with defined responsibilities established by state law and charter policies and regulations. 2. Shall comply with conditions stated in employment contract. 3. Will demonstrate punctuality, attendance and dependability in meeting professional responsibilities required by policies and procedures. 4. Meets state guidelines for the proper handling of classroom and activity funds. 5. Keeps a proper inventory of all items in the teacher's care. 6. Keeps accurate, timely student records and meets administrative deadlines. 7. Makes certain necessary information is available for carrying on classroom activities for any required substitute teacher. 8. Works cooperatively and constructively with all staff members to achieve common school district goals. 9. Attends professional development activities as required by the principal or superintendent. 10. Dresses appropriately. 11. Implements the charters goals and mission objectives in the instructional program 12. Exhibits responsible custodial care of school property. 13. Uses instructional equipment and instructional aids effectively. 14. Encourages student practice to meet required teacher, school, language, and cultural objectives. 15. Is able to specify objectives for each lesson in the lesson plan. 16. Teaches toward the Ojibwe language, culture and state objective. 17. Provide clear directions and explanations related to each lesson. 18. Specifies teaching procedures to be used and materials (content/media) in lesson planning. 19. Provides learner feedback throughout each lesson. 20. Maintains positive classroom behavior. 21. Assists in maintaining positive school-wide student behavior in the hallways and lunch areas as example. 22. Demonstrates positive teacher-learner interaction. 23. Uses correct oral and written Ojbiwe expression. 24. Provides for and reinforces student-learner involvement. 25. Plans for learner's abilities, styles and rates of learning. 26. Effectively demonstrates a variety of teaching styles. 27. Has a demonstrated good knowledge level in the subject areas of teaching which teacher is assigned. 28. Uses instructional time wisely. 29. Maintains a classroom environment that enhances learning and creates a pleasant atmosphere with an instructional purpose. 30. Shall promptly and consistently carryout the instructions of the Director or Board of Directors. 31. Follows the chain of command as set forth in the policies and procedures and organizational chart of the charter in addressing school related concerns. 32. Communicates positively with parents and the community through a variety of means and holds designed parent conferences. 33. When assigned to supervise a program or event, will remain with assigned students up to and including the safe departure of each of these students. Responsible for securing school facilities after the program/event has ended. 34. Performs such other tasks and assumes such other responsibilities as the Director or Board of Directors may assign. About Waadookodaading The mission of Waadookodaading is to create fluent speakers of the Ojibwe language who are able to meet the challenges of our rapidly changing world. We expect that students will be grounded in local language, culture and traditions, while aware of global concerns.  Our aim is to foster a love of learning while teaching the skills which will enable students to create solutions for our community and our planet. We are entering our fourth year as a preschool-5 charter school of the Hayward Community Schools. Our school staff is drug and alcohol free. All staff should be able to teach from an understanding of Ojibwe cultural values and traditions, and through the Ojibwe language. Submit a resume and letter of interest to: The Waadookodaading School Board PO Box 860, Hayward, WI  54843. For more information call the school at:  715-634-2619 x1317  Or email: nmerrill at hayward.k12.wi.us From cashcash at EMAIL.ARIZONA.EDU Thu Apr 8 18:20:18 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Apr 2004 11:20:18 -0700 Subject: 25th Annual AILDI & Mini-Conference, Tucson AZ (fwd) Message-ID: Announcing: The 25th Annual American Indian Language Development Institute http://www.ed.arizona.edu/AILDI/ June 7, 2004 - July 2, 2004 The University of Arizona ~ Tucson, Arizona The University of Arizona, Department of Language, Reading and Culture, and the American Indian Studies Programs, will host the 25th Annual American Indian Language Development Institute (AILDI). Celebrating 25 years as a unique Institute for Native language education and a champion of Indigenous language rights is central to this year's theme: Indigenous Language and Education Rights: Past, Present and Future. A mini-conference and 4-week courses will focus on the accomplishments of AILDI and its participants, current issues in Native American education and language rights, and action plans. MINI-CONFERENCE JUNE 24, 25, 26 2004 Indigenous Language and Education Rights: Past, Present, and Future http://www.ed.arizona.edu/AILDI/Miniconference.htm The American Indian Language Development Institute (AILDI) invites Native American language teachers, practitioners, elders, students, administrators, tribal leaders and educators working with Native American and other indigenous populations to a mini-conference to be held in conjunction with the 25th annual AILDI at the University of Arizona in Tucson, Arizona. The mini-conference theme, Indigenous Language and Education Rights: Past, Present and Future, celebrates AILDI’s 25 years as a unique institute for Native American language educators and champion of indigenous language rights. CALL FOR PRESENTATION PROPOSALS The 2004 AILDI Mini-conference, Indigenous Language and Education Rights: Past, Present and Future, invites you to submit proposals for presentations, panels, demonstrations and poster presentations. Proposal topics should focus on Native American community-based experience and knowledge, and be in the spirit of the work representative of AILDI in all areas of Native American language teaching, research and advocacy. PROPOSED TOPIC AREAS -Creating a Place for Our Languages: best practices, successful community-based Native language pedagogy and programs; teaching demonstrations -Language Planning & Policy: tribal, state and national policy efforts that affect Indigenous people and their education and language rights -Native American Language Advocacy & Activism: strategies, networking, and resources -Efforts in Language Revitalization: research case studies, reports, descriptions, updates, and issues -Documentation as Part of Language Recovery & Revitalization: examples, demonstrations of community based efforts -Native American Literature and Language: readings, films, performances, sharing creative work in the Native language -Native American Language and Technology: demonstrations and information sharing SPECIAL INVITED PANELS AND WORKSHOPS   ·Funders Panel ·Technology and Indigenous Community Language Revitalization ·Language Immersion Methods for Native American Languages ·The Ford Foundation Language Immersion Teacher Training Project ·National Study: The Impact of Native Language Shift and Retention on American Indian Students’ English Language Learning and School Achievement           ·Tribal Leaders Panel ·Elders Panel From cashcash at EMAIL.ARIZONA.EDU Fri Apr 9 16:40:43 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 9 Apr 2004 09:40:43 -0700 Subject: Striking a balance between 2 worlds (fwd) Message-ID: Striking a balance between 2 worlds http://www.azdailysun.com/non_sec/nav_includes/story.cfm?storyID=85127 By SARA KINCAID Sun Staff Reporter 04/08/2004 [photo inset - Brian Drake/Arizona Daily Sun. Angie Maloney, of the Navajo tribe, sits on a panel that discussed Native American women and their place in soceity Wednesday. To order this photo, go to http://photos.azdailysun.com Buy this photo online!] Preserving language and respecting tradition is how two Native American women balance their professional lives and their heritage. Angie Walker Maloney, the director of environmental health at the Tuba City Regional Health Care Corporation, and Muriel Scott, a deputy prosecutor with the Hopi Tribe, spoke at a panel discussion about "Sacred Duties: Indigenous Professional Women and Preserving Traditional Ways." Maloney is a Navajo woman who works in the health profession, primarily with prevention, but has had to find ways to balance her beliefs with what she does with her career. She said when she has to dissect animals or other things that go against her traditional beliefs, she tells herself it is required by her job and is for the betterment of her people. "That is how I make peace with myself," she said. "We're caught in the middle if we're brought up traditionally." In her personal life, she is a weaver and participates in some of the ceremonies her mother, a medicine woman, performs. Her native language is important to her, but when she attended a boarding school, she was taught not to speak it. "We were told not to speak our language," she said. "My sister and I had our mouth washed out with soap and we were spanked with wet leather (for disobeying)." But she said she is from the generation that fought back against those who tried to take away their language, and because of this, other generations know the language. Scott, who speaks Hopi, said speaking a native language is important. In her job it helps her convey meanings to the defendants that may be lost if she attempted in English. "One word could have a thousand meanings," she said. "It is coming directly from the heart. When you do it in your own language there is a feeling you are conveying that is much stronger than using the English language." At one point in her life, however, she was ashamed to speak Hopi. It was important for her to speak English fluently and without an accent, she said. "I was so desperate to fit in," she said. "It is rough to balance traditional ways and be a fluent speaker in the English language." She reached a point where she mastered speaking English fluently, even after some mishaps, such as telling people her boss was at a "rodeo" meeting when he was at a Rotary meeting. But then she learned she had to make adjustments for how she speaks English when she would go back to her village on the Hopi reservation. She said she found she could speak slower and quieter than she did at her office. The panel was presented by the Applied Indigenous Studies program and the native forestry program at Northern Arizona University. It was funded by a grant from Fort McDowell Casino. Reporter Sara Kincaid can be reached at 556-2250 or skincaid at azdailysun.com. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 9 21:25:39 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 9 Apr 2004 14:25:39 -0700 Subject: technology survery... Message-ID: Dear ILAT, i am looking for a technology survery to model a possible survery for indigenous technology access. thanks in advance, phil cash cash (cayuse/nez perce) UofA, ILAT From cashcash at EMAIL.ARIZONA.EDU Sat Apr 10 17:36:21 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 10 Apr 2004 10:36:21 -0700 Subject: Linguist bringing dormant Indian language to life (fwd) Message-ID: Published: 04.10.2004 http://www.dailystar.com/dailystar/accent/17419.php Linguist bringing dormant Indian language to life UA assistant professor has spent years working with tribe By Gerald M. Gay ARIZONA DAILY STAR   Natasha Warner has committed herself to bringing new life to a once-dormant language.   For the past seven years, the assistant University of Arizona linguistics professor has dedicated her time to the Mutsun tribe of central coastal California - helping revive a dialect whose last fluent speaker died in 1930.   "It's a rewarding thing to be able to try to give knowledge of linguistics to help a community," said Warner, 34.   The Mutsun (pronounced MOOT-soon) tribe has historically lived in the San Juan Bautista region of California. Today there are 700 enrolled members of the tribe, with an estimated 2,000 descendants altogether.   An advocate for the language's return, Warner is not Mutsun herself. Her interest in the language began when she was a graduate student at the University of California-Berkeley.   While earning a doctorate in linguistics with a focus on Japanese, she volunteered for the school-sponsored Breath of Life program - a workshop that allowed indigenous tribes of the area access to the university's extensive historical archives.   "It seemed like a good way to use what I had learned as a linguist to try and be helpful," she said.   Working as a mentor with Mutsun representatives, Warner helped translate texts that had been recorded by early tribe members and mission priests in the area.   She became so involved with the work that she continued to assist the tribe even after graduating and taking up a post-doctoral position in the Netherlands.   Today, when Warner is not teaching phonetics and speech technology, she and a small group of student volunteers spend their time working on all aspects of Mutsun.   Their main goal: a complete and comprehensive English-to-Mutsun dictionary.   And the group is well on its way, with more than 5,600 entries already in place.   The linguist has even worked with tribe leaders, updating their vocabulary to include terms not around when the language thrived.   A fluent Mutsun speaker, of which there are none yet, could now watch "American Idol" on his or her ansYa-mehes (television) or send ansYa-ennes (e-mail) over the Internet.   "The Mutsun community said they wanted to be able to use their language for their modern-day life," she said. "So I helped them try and make up new words in a way that's faithful to the way the language would have done it."   She added: "We are getting patterns that existed in the original language and, with those patterns, making a large number of new words."   Warner said that bringing back an entire language that has been dormant for more than seven decades is a huge task. She has been working hands-on with the Mutsun, attending workshops and visiting the community as often as possible. Her group is also in the process of compiling a learning textbook for tribe members.   One of the problems Warner said she has is that there are no audio recordings of the language so it is almost impossible to know exactly what the original language sounded like - she guesses it comes close to Spanish or English, based on the similar sounds.   Still, she said, her group members do their best with what they have, using the detailed information written in the historical documents of the area.   She recalled a personal triumph she experienced last winter break on a visit to the Mutsun community, where she, her assistant Lynnika Butler and Quirina Luna-Costillas, head of the Mutsun revitalization movement, made a small but important breakthrough.   "We were trying to work on getting to where we could speak the language," Warner said. "By the end of the week, the three of us were sitting around telling stories. There was a lot of hesitation and it wasn't fluent, but at least we were doing it! It means we are really on the brink of using the language productively."   Warner has dabbled in other language projects but has no plans to leave the language she has grown to love.   "This isn't something you do for a little while and just stop," she said. "This is the sort of project that tends to take up your whole life." ° Contact reporter Gerald M. Gay at 573-4137 or ggay at azstarnet.com. From cashcash at EMAIL.ARIZONA.EDU Sat Apr 10 17:43:04 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 10 Apr 2004 10:43:04 -0700 Subject: Aboriginal Languages of Manitoba Inc. (link) Message-ID: here is a new site of interest... Aboriginal Languages of Manitoba Inc. http://www.ablang.com/about.html From cashcash at EMAIL.ARIZONA.EDU Mon Apr 12 15:54:18 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Apr 2004 08:54:18 -0700 Subject: Restoring the Oneida language (fwd) Message-ID: Restoring the Oneida language Tribe approaches language education from new angle http://www.gogreenbay.com/page.html?article=125214 [photo inset - Signage incorporates Oneida language and English at the Lee McLester II Elder Complex (photo by H. Marc Larson).] By Anna Krejci News-Chronicle There are few things more important or dear to a culture than its language. To that end, the Oneida Nation is taking steps to preserve its language. On Wednesday, leaders of the Oneida Tribe of Indians will sign a charter outlining a broad language immersion strategy. The charter, developed by the Oneida Language Charter Team, is a plan to help language members become fluent in the Oneida language, according to Dr. Carol Cornelius, area manager of the Oneida Cultural Heritage Department. The team consists of 13 members, two of which are serving on the Oneida Language Revitalization Program and others from the nation's human resources, gaming, education and administrative branches. As called for by the charter, the Oneida Nation has hired a linguist fluent in the Oneida and Mohawk languages who can assist tribal members in learning the Oneida language. Oneida culture outlines a formula for remembering history while making decisions for the future. "We have to look back seven generations to see what our people did," Cornelius said. She added that today's decisions are made with an eye toward the interests of tribal members seven generations from now. The charter's objective, in accord with Oneida culture, states that in seven generations the Oneida people and the Oneida organization will speak the Oneida language, Cornelius said. To begin to realize that plan, the Oneida Nation will form a teacher certification program and the Oneida Business Committee will send communications to 3,000 government employees informing them the Oneida language is the tribe's official language. While short-term plans for language immersion are coming together, long-range objectives to get the nation's 15,000 members scattered across the globe to speak fluent Oneida are on the horizon, according to Brian A. Doxtator, charter team member and member of the Oneida Business Committee. Members of the Oneida tribe living on or near the reservation number 5,000. The charter team is a tool to expand bilingual learning, an objective that was present in the establishment of the Oneida Language Revitalization Program in 1995. Under the program, elders fluent in the Oneida language teach the language to younger adults. The program was initiated after a survey found only 25-30 elders who learned the Oneida language as their first language were alive. Lavinia Webster, the first elder in the program, recently died, Cornelius said. Now, two of the teachers, at the ages of 82 and 85, are working 20 hours a week with the program, Cornelius said. The revitalization program's Web site contains the image of a faceless corn husk doll carrying a basket; the basket carried by the doll symbolizes the teaching of the Oneida language from generation to generation. Cornelius recounted the story of the corn husk doll. The doll became so preoccupied with her beauty that she forgot to care for the children for whom she was responsible. As a consequence, the creator took away her face so she would not forget her responsibilities. Cornelius said it is the Oneida tribal members' responsibility to learn the Oneida language from the elders and transfer it to following generations. "Even if you only know one word, use it," she said. Doxtator said he is studying to become fluent - fluent meaning he will be able to speak the language as seamlessly as the water flows when it is being poured, he said. The Oneida Nation is faced with expanding the vocabulary of the Oneida language. About 10 years ago, fluent speakers of the language traveled from Canada and New York to the reservation to work with Oneida tribal members in developing new words. There was a time, Doxtator said, when things such as a floor, hot dog, french fries or computer could not be expressed in the Oneida language. Traces of the Oneida language program can be seen on the reservation, Doxtator said. A grocery store on the reservation sells food labeled in English and Oneida. Part of the charter team's task will be to decide how to change street names and building signs to accommodate usage of the two tongues. "Our language defines our culture and it's important we remember our language and our culture," Doxtator said. From cashcash at EMAIL.ARIZONA.EDU Mon Apr 12 16:11:19 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Apr 2004 09:11:19 -0700 Subject: Preserving words (fwd) Message-ID: Posted on Mon, Apr. 12, 2004 Preserving words http://www.philly.com/mld/inquirer/8410415.htm?1c A Swarthmore professor, worried that so many languages are dying out, undertook a rescue mission to Siberia. By James M. O'Neill Inquirer Staff Writer K. David Harrison made two tiring plane flights over an ocean and a mountain range, a daylong car ride on a rutted dirt road, and two river crossings by barge, all in the search for... words. And he wasn't sure the words even existed. Finally, in a handful of tiny log-cabin villages in central Siberia, a day's drive from Tomsk and more than 2,175 miles east of Moscow, the Swarthmore College professor found the Ös - a cluster of people last visited by researchers three decades earlier, who spoke a language that no academic linguist had ever recorded. Some even doubted its existence. Harrison, a Swarthmore linguist, found that only 35 of the 426 Ös (pronounced oos) people still spoke their native language, Middle Chulym, fluently. But several were deaf. Others were in their 90s and unable to speak well. Ultimately, only a dozen Ös could work with Harrison to record Middle Chulym (pronounced CHUL-um) for posterity. Middle Chulym is going extinct; as the nomadic people came under Soviet domination, Russian became the primary language. Now, Middle Chulym will be preserved on videotapes in a digital archive. And, at the Ös tribal council's request, Harrison will produce the first book ever published in Middle Chulym, a children's book of Ös folklore. Harrison presented his research on the language recently at the American Association for the Advancement of Science's annual meeting in Seattle. About 500 years ago, humans spoke 13,000 languages. Today, only about 6,500 languages remain. In a few centuries, there could be as few as 500. That alarms linguists, who are scurrying to record languages and describe their grammar before they are lost for good. "If we let them go extinct, valuable knowledge will be lost," Harrison said. "Many preliterate cultures have immense knowledge, which they hand down by way of their language." Harrison said the Ös have developed unique phrases to impart information to one another about medicinal plants, history, folklore and religious beliefs. Theodore B. Fernald, a fellow linguist at Swarthmore, agreed: "Every language is a piece of the puzzle about who we are." Tofa, another Siberian language that Harrison has studied, provides an example. He said Tofa-speaking reindeer herders have devised a highly efficient way of sharing information about their herds. They have an individual word for every conceivable combination of attributes to describe a reindeer. Using just a single word, a Tofa speaker could describe, say, a 2-year-old, brown, castrated male reindeer. Languages also impart something else, less tangible. They reflect different perspectives on life and the physical world. The English words snake and fish indicate no perceived connection between these living things. But in Tofa, the word for snake is translated as ground-fish. An interesting choice - it helps an English speaker see the similarity between how a fish moves in water and the slithering of a snake over land. Harrison, 36, is in his third year at Swarthmore and the third year of a five-year grant from the Volkswagen Foundation. "To get a major grant - that's quite a coup at his stage in this field," Fernald said. Fernald, who was on the committee that hired Harrison, said he stood out for "the quality of his research and his sense of social service." Harrison grew up monolingual in Indiana, the son of a Baptist preacher. He majored in political science at American University in Washington, and when he tried to learn a foreign language - French - he fared poorly. Unsure about a career, he traveled around Eastern Europe and grew fascinated with its minority groups. He also discovered that out of the classroom, he actually did have an aptitude for languages - he tackled Polish with success. That sent him to Yale, to pursue his doctorate as a linguist. Ever since, he has made repeated trips to Siberia and Mongolia, spending splendidly isolated summers with yak herders and reindeer breeders. Outside his spare campus office hangs a poster for the Endangered Languages Project, based at the University of London. The poster, with a picture of a New Guinea highlander tribesman, asks, "What's on his mind? You may never know." Nearby is a brochure for the Endangered Language Fund, based at Yale, which has preserved texts written in Kuskokwim (Alaska), Jingulu (Australia), Maliseet (Maine), Yei (southeastern China), Yuchi (Oklahoma), Shabo (Ethiopia), Ongota (Ethiopia), and other endangered languages, and has funded dictionaries in Comanche and Tohono O'odham (both American Indian). The Siberian languages Harrison works on are dying out because their native speakers were politically repressed during the era of Soviet rule. "The speakers were made to feel ashamed of their ethnicity and languages, and their children were in many cases sent to boarding schools where they were forbidden to speak their native language or punished for doing so," he said. In cases where there is no active repression, speakers may abandon a language because they perceive it to be small, backward, or not useful in the modern world. Harrison said linguists still don't fully understand the process by which native speakers abandon their original language. "They never call a meeting and say, 'Let's switch.' " The decision is often made by the children in a minority community, who feel peer pressure to fit in with a majority culture. Once made, the decision tends to be irreversible. Harrison uses a separate office to phonetically transcribe his tapes of native speakers. A bookshelf sags under binders bearing labels that read "Yoruba" (Africa) and "Kirundi" (Australia). Against another wall, an old metal filing cabinet bears a sign: "Wires, microphones and headphones (oh my!)" For his stay last summer with the Ös, Harrison and his collaborator, linguist Greg Anderson, brought a video camera and solar-powered laptop. They would often start by asking a native speaker to count, or recite body parts. Then they would ask the Ös to say specific sentences. The goal is to collect enough taped samples to identify rules of grammar. Harrison also listened to the Ös' everyday spoken exchanges. "We'd learn more that way because they would use sentences we would never have thought to ask them about." One of his favorites was uttered by an Ös woman in her garden: "The worms have eaten my cabbage." He traveled with the Ös in their dugout canoes, fished with them, and heard their tales about bear hunting. A PBS documentary crew tagged along for a show that is in production. Harrison said native writing systems are rare. The Ös never devised a written form of Middle Chulym. Luckily for Harrison, one Ös man decided to keep a hunting journal, and devised his own alphabet, based on Russian. When he told friends, though, they ridiculed him. Ashamed, he destroyed the journal. With this man's help, and using his home-grown alphabet, Harrison is putting Middle Chulym to paper. When he returned to Swarthmore in the fall, he made copies of his videotapes, then sent the originals to a linguistic institute in the Netherlands, where they are archived. "The language belongs to the native speakers," Harrison said. "I'm just the curator." Contact staff writer James M. O'Neill at 610-313-8012 or joneill at phillynews.com. To listen to a sound clip of the language, view a slide show and more: http://go.philly.com/language From cashcash at EMAIL.ARIZONA.EDU Mon Apr 12 16:17:33 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Apr 2004 09:17:33 -0700 Subject: Oneida Nation makes plan to help members learn Oneida (fwd) Message-ID: Posted on Sun, Apr. 11, 2004 http://www.duluthsuperior.com/mld/duluthsuperior/8409203.htm Oneida Nation makes plan to help members learn Oneida Associated Press GREEN BAY, Wis. - The Oneida Nation is planning to sign a charter this week outlining a broad language immersion strategy in an attempt to help preserve their dying language. "Our language defines our culture and its important we remember our language and our culture," said Brian A. Doxtator, a member of the Oneida Language Charter Team that developed the plan to help members become fluent in the Oneida language. The team consists of 13 members, two of which are serving on the Oneida Language Revitalization Program and others from the nations human resources, gaming, education and administrative branches. As called for by the charter, the Oneida Nation has hired a linguist fluent in the Oneida and Mohawk languages who can assist tribal members in learning the Oneida language. Oneida culture outlines a formula for remembering history while making decisions for the future. "We have to look back seven generations to see what our people did," said Dr. Carol Cornelius, area manager of the Oneida Cultural Heritage Department. She said today's decisions are made with an eye toward the interests of tribal members seven generations from now. The charter's objective, in accord with Oneida culture, states that in seven generations the Oneida people and the Oneida organization will speak the Oneida language, Cornelius said. Under the plan, to be signed Wednesday, the Oneida Nation will form a teacher certification program and the Oneida Business Committee will send communications to 3,000 government employees informing them the Oneida language is the tribe's official language. Long-range objectives to get the nations 15,000 members scattered across the globe to speak fluent Oneida are on the horizon, Doxtator said. Members of the Oneida tribe living on or near the reservation near Green Bay number 5,000. The charter team is a tool to expand bilingual learning, an objective that was present in the establishment of the Oneida Language Revitalization Program in 1995. Under the program, elders fluent in the Oneida language teach the language to younger adults. The program was initiated after a survey found only 25-30 elders who learned the Oneida language as their first language were alive. Lavinia Webster, the first elder in the program, recently died, Cornelius said. Now, two of the teachers, at the ages of 82 and 85, are working 20 hours a week with the program, Cornelius said. From gforger at EMAIL.ARIZONA.EDU Wed Apr 14 15:19:07 2004 From: gforger at EMAIL.ARIZONA.EDU (Garry Forger) Date: Wed, 14 Apr 2004 08:19:07 -0700 Subject: Language Article Message-ID: Language engineering for the Semantic Web: a digital library for endangered languages http://informationr.net/ir/9-3/paper176.html Abstract: Many languages are in serious danger of being lost and if nothing is done to prevent it, half of the world's approximately 6,500 languages will disappear in the next 100 years. Language data are central to the research of a large social science community, including linguists, anthropologists, archeologists, historians, sociologists, and political scientists interested in the culture of indigenous people. The death of a language entails the loss of a community's traditional culture, for the language is a unique vehicle for its traditions and culture. In this paper, we describe the effort undertaken at Wayne State University to preserve endangered languages using the state-of-the-art information technologies. We discuss the issues involved in such an effort, and present the architecture of a distributed digital library which will contain various data of endangered languages in the forms of text, image, video and audio files and include advanced tools for intelligent cataloguing, indexing, searching and browsing information on languages and language analysis. Various Semantic Web technologies such as XML, OLAC, and ontologies are used so that the digital library is developed as a useful linguistic resource on the Semantic Web. -- "...the inequalities suffered by the many are in no way justified by the rise of a few." James Baldwin ______________________ Garry J. Forger, MLS Assistant Director Learning Technologies Center The University of Arizona 1077 N. Highland Ave Tucson, AZ 85721-0073 gforger at u.arizona.edu http://www.ltc.arizona.edu/ Phone 520-626-7761 Fax 520-626-8220 From andrekar at NCIDC.ORG Wed Apr 14 17:13:36 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 14 Apr 2004 10:13:36 -0700 Subject: Tween 2 Worlds (language) Message-ID: Striking a balance between 2 worlds By SARA KINCAID 04/08/2004 Preserving language and respecting tradition is how two Native American women balance their professional lives and their heritage. Angie Walker Maloney, the director of environmental health at the Tuba City Regional Health Care Corporation, and Muriel Scott, a deputy prosecutor with the Hopi Tribe, spoke at a panel discussion about "Sacred Duties: Indigenous Professional Women and Preserving Traditional Ways." Maloney is a Navajo woman who works in the health profession, primarily with prevention, but has had to find ways to balance her beliefs with what she does with her career. She said when she has to dissect animals or other things that go against her traditional beliefs, she tells herself it is required by her job and is for the betterment of her people. "That is how I make peace with myself," she said. "We're caught in the middle if we're brought up traditionally." In her personal life, she is a weaver and participates in some of the ceremonies her mother, a medicine woman, performs. Her native language is important to her, but when she attended a boarding school, she was taught not to speak it. "We were told not to speak our language," she said. "My sister and I had our mouth washed out with soap and we were spanked with wet leather (for disobeying)." But she said she is from the generation that fought back against those who tried to take away their language, and because of this, other generations know the language. Scott, who speaks Hopi, said speaking a native language is important. In her job it helps her convey meanings to the defendants that may be lost if she attempted in English. "One word could have a thousand meanings," she said. "It is coming directly from the heart. When you do it in your own language there is a feeling you are conveying that is much stronger than using the English language." At one point in her life, however, she was ashamed to speak Hopi. It was important for her to speak English fluently and without an accent, she said. "I was so desperate to fit in," she said. "It is rough to balance traditional ways and be a fluent speaker in the English language." She reached a point where she mastered speaking English fluently, even after some mishaps, such as telling people her boss was at a "rodeo" meeting when he was at a Rotary meeting. But then she learned she had to make adjustments for how she speaks English when she would go back to her village on the Hopi reservation. She said she found she could speak slower and quieter than she did at her office. The panel was presented by the Applied Indigenous Studies program and the native forestry program at Northern Arizona University. It was funded by a grant from Fort McDowell Casino. Reporter Sara Kincaid can be reached at 556-2250 or skincaid at azdailysun.com. From CRANEM at MAIL.ECU.EDU Thu Apr 15 12:58:22 2004 From: CRANEM at MAIL.ECU.EDU (Bizzaro, Resa Crane) Date: Thu, 15 Apr 2004 08:58:22 -0400 Subject: FW: [AMEINDIANCAUCUS-L] Tribal College Faculty Fellowship (call f or applications) Message-ID: Hi, everyone. Here is a call for participation in the Conference on College Composition and Communication's Tribal College Faculty Fellowship. Please share it with people who might be interested. Thanks. Resa Resa Crane Bizzaro, President CCCC Caucus on American Indian Scholars and Scholarships -----Original Message----- From: Steve Brandon [mailto:sbrandon at UNM.EDU] Sent: Wed 4/14/2004 11:46 AM To: AMEINDIANCAUCUS-L at LIST.UNM.EDU Cc: Subject: [AMEINDIANCAUCUS-L] Tribal College Faculty Fellowship (call for applications) Please distribute the following call for applications (pasted below and attached) for the CCCC/American Indian Caucus Tribal College Faculty Fellowship. This past year, we didn't get any applications, so this year we're publicizing more widely and more aggressively. Please help us out by forwarding the call to any lists to which you belong or to anyone you think might be interested in the fellowship. I've attached file is in virus checked, MS Word, printer friendly format. If you teach in a Tribal College please print and post. Thanks, Steve Brandon Tribal College Faculty Fellowship The Conference on College Composition and Communication (CCCC) and the American Indian Caucus are pleased to announce the Tribal College Faculty Fellowship. If you teach at a tribal college and are interested in attending the CCCC 2005 conference in San Francisco (16-19 March), the American Indian Caucus, a group of teachers and scholars who come together to support and develop research related to composition, language, and literature, invites you to apply. We offer two Tribal College Faculty Fellowships in the amount of $750 each. With this fellowship, we hope to create opportunities for Tribal College Faculty members to become involved in CCCCs. Featuring over 500 sessions on teaching, writing and literacy programs, language research, history, theory, and professional and technical communication, the annual CCCC conference provides a forum for thinking, learning, networking, and presenting research on the teaching and learning of writing. For more information, visit the American Indian Caucus website at: www.ncte.org/groups/caucuses/amindian/ Selection criteria and how to apply: A selection committee made up of American Indian Caucus members will review applications for the Tribal College Faculty Fellowship. Fellowship awards of $750 will be decided on the basis of financial need and overall quality of application letter. You do not need to present at CCCC in order to qualify for this award. By January 15, 2005, submit an application letter (on institutional letterhead) describing: . Who you are and what you do at your tribal college . What you hope to gain from the experience of attending CCCC . How you plan to supplement fellowship fund in order to attend CCCC Send your application or questions to: Stephen Brandon University of New Mexico Dept. of English Language and Literature MSC03 2170 1 University of New Mexico Albuquerque, New Mexico 87131-0001 sbrandon at unm.edu or steve.brandon at cherokeenation.zzn.com -------------- next part -------------- A non-text attachment was scrubbed... Name: Tribal College Faculty Fellowship.doc Type: application/msword Size: 34816 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Thu Apr 15 21:29:53 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 15 Apr 2004 14:29:53 -0700 Subject: Lost languages a loss for world (fwd) Message-ID: Lost languages a loss for world http://www.yomiuri.co.jp/newse/20040416wo61.htm Cristoph Mark Daily Yomiuri Staff Writer For good or bad, our world is becoming ever more globalized, industrialized and homogenized, and most people are aware of the effects on the world's ecology. We regularly find species disappearing from the face of the planet, never to be seen again. But unlike the plight of the panda or the Japanese ibis, said Tasaku Tsunoda, the extinction of languages is something of which most people remain unaware. Tsunoda, a professor of linguistics at Tokyo University and leading expert in Aboriginal Australian languages, will be a keynote speaker at Linguapax Asia 2004, to be held Saturday at United Nations University in Shibuya Ward, Tokyo. Languages disappear for many reasons. In some cases, the language becomes obsolete and is replaced by a dominant language, with the few remaining speakers growing old and dying without passing on their knowledge and heritage. With many other languages, the younger generation loses its mother tongue in favor of an adopted tongue, as is the case with many Koreans born and raised in Japan. "There are a number of researchers who work on the Korean language as spoken in Japan, and they say that the Korean language is now disappearing among the younger generation," Tsunoda pointed out. In fact, like many countries, Japan is not as linguistically homogenous as many people might think. Perhaps the most well-known minority language in Japan is Ainu, the language of the indigenous peoples of Hokkaido, which there is a strong movement to protect. But there are other languages in Japan that are not so well known. A language known as Nivkh, which was native to the islands north of Hokkaido, became effectively extinct after its last speakers were moved to Hokkaido, according to Tsunoda. Chinese is quickly disappearing in Yokohama's famous Chinatown, the professor added. The younger generations are using more and more Japanese, forgetting their mother tongue. Similar things are happening with the language of Japanese-Brazilians. "In Hadano (Kanagawa Prefecture), there's a huge Brazilian and Peruvian community, and the kids are not speaking Spanish or Portuguese anymore," Frances Fister-Stoga, English professor and organizer of the conference, pointed out. Tsunoda began studying Warrango, a dying Aboriginal language, while a student in Queensland, Australia. During his time there, he recorded more than 50 hours of the language and folk stories. The language was on the verge of extinction before Tsunoda returned to Australia 26 years later and began teaching Warrango to descendants of the language's speakers. He has since been asked to help revive other Aboriginal languages. Tsunoda is actively trying to get Queensland's Monash University, his alma mater and the university where he teaches private Warrango classes, to offer the language as part of its curriculum, thereby creating interest in, and prestige for, the language. But, as potential enrollment appears low, it remains an uphill battle. Together with top linguists from around the world, Tsunoda will present a paper titled Language Loss and Language Revitalization in Australia at the inaugural Linguapax Asia conference. Linguapax Asia is a spin-off group of the UNESCO-backed Linguapax Institute, which focuses on language issues, such as rights, ecology, preservation and so on. Although the Barcelona-based institute holds conferences worldwide, this will be the first time one has been held in an Asian country. Felix Marti, founder of the organization, was the recipient of the UNESCO human rights award and has been recognized by the Vatican for his work in language and peace, concepts from which the "Linguapax" name is derived. Although actively promoting language rights and preservation, the institute is not in a position to implement any programs, Fister-Stoga said. "(Linguapax) is a more informative type of thing, and solutions could be recommended, but it's not political," she stressed. The conference, co-organized by the United Nations University, will feature speakers from around the world, all specialists in their fields, and will also feature talks on subjects as diverse as national languages, bilingual education and a trilingual village in Thailand. Linguapax Asia 2004 will be held at the university on Saturday from 9 a.m. to 6 p.m. Presentations not given in English will be accompanied by English information and materials. For further information on the Linguapax Institute and its activities, please visit its Web site at www.linguapax.org. Copyright 2004 The Yomiuri Shimbun From sdp at EMAIL.ARIZONA.EDU Thu Apr 15 23:48:22 2004 From: sdp at EMAIL.ARIZONA.EDU (Sue Penfield) Date: Thu, 15 Apr 2004 16:48:22 -0700 Subject: Lost languages a loss for world (fwd) Message-ID: Phil, How are you doing? Keep me posted! I have hired Christina Roberts to help with the final stages as I told you -- she is excited and also says her mom, who is a semi speaker, I think, would be willing to test the training materials for us -- I'm not happy about the room situation but I guess we will have to go with it.... Best, Susan ----- Original Message ----- From: "phil cash cash" To: Sent: Thursday, April 15, 2004 2:29 PM Subject: Lost languages a loss for world (fwd) > Lost languages a loss for world > http://www.yomiuri.co.jp/newse/20040416wo61.htm > > Cristoph Mark Daily Yomiuri Staff Writer > > For good or bad, our world is becoming ever more globalized, > industrialized and homogenized, and most people are aware of the > effects on the world's ecology. We regularly find species disappearing > from the face of the planet, never to be seen again. > > But unlike the plight of the panda or the Japanese ibis, said Tasaku > Tsunoda, the extinction of languages is something of which most people > remain unaware. > > Tsunoda, a professor of linguistics at Tokyo University and leading > expert in Aboriginal Australian languages, will be a keynote speaker at > Linguapax Asia 2004, to be held Saturday at United Nations University > in Shibuya Ward, Tokyo. > > Languages disappear for many reasons. In some cases, the language > becomes obsolete and is replaced by a dominant language, with the few > remaining speakers growing old and dying without passing on their > knowledge and heritage. > > With many other languages, the younger generation loses its mother > tongue in favor of an adopted tongue, as is the case with many Koreans > born and raised in Japan. > > "There are a number of researchers who work on the Korean language as > spoken in Japan, and they say that the Korean language is now > disappearing among the younger generation," Tsunoda pointed out. > > In fact, like many countries, Japan is not as linguistically homogenous > as many people might think. > > Perhaps the most well-known minority language in Japan is Ainu, the > language of the indigenous peoples of Hokkaido, which there is a strong > movement to protect. > > But there are other languages in Japan that are not so well known. > > A language known as Nivkh, which was native to the islands north of > Hokkaido, became effectively extinct after its last speakers were moved > to Hokkaido, according to Tsunoda. > > Chinese is quickly disappearing in Yokohama's famous Chinatown, the > professor added. The younger generations are using more and more > Japanese, forgetting their mother tongue. > > Similar things are happening with the language of Japanese-Brazilians. > > "In Hadano (Kanagawa Prefecture), there's a huge Brazilian and Peruvian > community, and the kids are not speaking Spanish or Portuguese > anymore," Frances Fister-Stoga, English professor and organizer of the > conference, pointed out. > > Tsunoda began studying Warrango, a dying Aboriginal language, while a > student in Queensland, Australia. During his time there, he recorded > more than 50 hours of the language and folk stories. > > The language was on the verge of extinction before Tsunoda returned to > Australia 26 years later and began teaching Warrango to descendants of > the language's speakers. He has since been asked to help revive other > Aboriginal languages. > > Tsunoda is actively trying to get Queensland's Monash University, his > alma mater and the university where he teaches private Warrango > classes, to offer the language as part of its curriculum, thereby > creating interest in, and prestige for, the language. But, as potential > enrollment appears low, it remains an uphill battle. > > Together with top linguists from around the world, Tsunoda will present > a paper titled Language Loss and Language Revitalization in Australia > at the inaugural Linguapax Asia conference. > > Linguapax Asia is a spin-off group of the UNESCO-backed Linguapax > Institute, which focuses on language issues, such as rights, ecology, > preservation and so on. > > Although the Barcelona-based institute holds conferences worldwide, this > will be the first time one has been held in an Asian country. > > Felix Marti, founder of the organization, was the recipient of the > UNESCO human rights award and has been recognized by the Vatican for > his work in language and peace, concepts from which the "Linguapax" > name is derived. > > Although actively promoting language rights and preservation, the > institute is not in a position to implement any programs, Fister-Stoga > said. > > "(Linguapax) is a more informative type of thing, and solutions could be > recommended, but it's not political," she stressed. > > The conference, co-organized by the United Nations University, will > feature speakers from around the world, all specialists in their > fields, and will also feature talks on subjects as diverse as national > languages, bilingual education and a trilingual village in Thailand. > > Linguapax Asia 2004 will be held at the university on Saturday from 9 > a.m. to 6 p.m. Presentations not given in English will be accompanied > by English information and materials. > > For further information on the Linguapax Institute and its activities, > please visit its Web site at www.linguapax.org. > > Copyright 2004 The Yomiuri Shimbun From sdp at EMAIL.ARIZONA.EDU Thu Apr 15 23:59:35 2004 From: sdp at EMAIL.ARIZONA.EDU (Sue Penfield) Date: Thu, 15 Apr 2004 16:59:35 -0700 Subject: Lost languages a loss for world (fwd) Message-ID: Sorry, mistaken post to the list! ----- Original Message ----- From: "Sue Penfield" To: Sent: Thursday, April 15, 2004 4:48 PM Subject: Re: Lost languages a loss for world (fwd) > Phil, > How are you doing? Keep me posted! I have hired Christina Roberts to help > with the final stages as I told you -- she is excited and also says her mom, > who is a semi speaker, I think, would be willing to test the training > materials for us -- I'm not happy about the room situation but I guess we > will have to go with it.... > Best, > Susan > ----- Original Message ----- > From: "phil cash cash" > To: > Sent: Thursday, April 15, 2004 2:29 PM > Subject: Lost languages a loss for world (fwd) > > > > Lost languages a loss for world > > http://www.yomiuri.co.jp/newse/20040416wo61.htm > > > > Cristoph Mark Daily Yomiuri Staff Writer > > > > For good or bad, our world is becoming ever more globalized, > > industrialized and homogenized, and most people are aware of the > > effects on the world's ecology. We regularly find species disappearing > > from the face of the planet, never to be seen again. > > > > But unlike the plight of the panda or the Japanese ibis, said Tasaku > > Tsunoda, the extinction of languages is something of which most people > > remain unaware. > > > > Tsunoda, a professor of linguistics at Tokyo University and leading > > expert in Aboriginal Australian languages, will be a keynote speaker at > > Linguapax Asia 2004, to be held Saturday at United Nations University > > in Shibuya Ward, Tokyo. > > > > Languages disappear for many reasons. In some cases, the language > > becomes obsolete and is replaced by a dominant language, with the few > > remaining speakers growing old and dying without passing on their > > knowledge and heritage. > > > > With many other languages, the younger generation loses its mother > > tongue in favor of an adopted tongue, as is the case with many Koreans > > born and raised in Japan. > > > > "There are a number of researchers who work on the Korean language as > > spoken in Japan, and they say that the Korean language is now > > disappearing among the younger generation," Tsunoda pointed out. > > > > In fact, like many countries, Japan is not as linguistically homogenous > > as many people might think. > > > > Perhaps the most well-known minority language in Japan is Ainu, the > > language of the indigenous peoples of Hokkaido, which there is a strong > > movement to protect. > > > > But there are other languages in Japan that are not so well known. > > > > A language known as Nivkh, which was native to the islands north of > > Hokkaido, became effectively extinct after its last speakers were moved > > to Hokkaido, according to Tsunoda. > > > > Chinese is quickly disappearing in Yokohama's famous Chinatown, the > > professor added. The younger generations are using more and more > > Japanese, forgetting their mother tongue. > > > > Similar things are happening with the language of Japanese-Brazilians. > > > > "In Hadano (Kanagawa Prefecture), there's a huge Brazilian and Peruvian > > community, and the kids are not speaking Spanish or Portuguese > > anymore," Frances Fister-Stoga, English professor and organizer of the > > conference, pointed out. > > > > Tsunoda began studying Warrango, a dying Aboriginal language, while a > > student in Queensland, Australia. During his time there, he recorded > > more than 50 hours of the language and folk stories. > > > > The language was on the verge of extinction before Tsunoda returned to > > Australia 26 years later and began teaching Warrango to descendants of > > the language's speakers. He has since been asked to help revive other > > Aboriginal languages. > > > > Tsunoda is actively trying to get Queensland's Monash University, his > > alma mater and the university where he teaches private Warrango > > classes, to offer the language as part of its curriculum, thereby > > creating interest in, and prestige for, the language. But, as potential > > enrollment appears low, it remains an uphill battle. > > > > Together with top linguists from around the world, Tsunoda will present > > a paper titled Language Loss and Language Revitalization in Australia > > at the inaugural Linguapax Asia conference. > > > > Linguapax Asia is a spin-off group of the UNESCO-backed Linguapax > > Institute, which focuses on language issues, such as rights, ecology, > > preservation and so on. > > > > Although the Barcelona-based institute holds conferences worldwide, this > > will be the first time one has been held in an Asian country. > > > > Felix Marti, founder of the organization, was the recipient of the > > UNESCO human rights award and has been recognized by the Vatican for > > his work in language and peace, concepts from which the "Linguapax" > > name is derived. > > > > Although actively promoting language rights and preservation, the > > institute is not in a position to implement any programs, Fister-Stoga > > said. > > > > "(Linguapax) is a more informative type of thing, and solutions could be > > recommended, but it's not political," she stressed. > > > > The conference, co-organized by the United Nations University, will > > feature speakers from around the world, all specialists in their > > fields, and will also feature talks on subjects as diverse as national > > languages, bilingual education and a trilingual village in Thailand. > > > > Linguapax Asia 2004 will be held at the university on Saturday from 9 > > a.m. to 6 p.m. Presentations not given in English will be accompanied > > by English information and materials. > > > > For further information on the Linguapax Institute and its activities, > > please visit its Web site at www.linguapax.org. > > > > Copyright 2004 The Yomiuri Shimbun From coyotez at DARKWING.UOREGON.EDU Fri Apr 16 00:52:43 2004 From: coyotez at DARKWING.UOREGON.EDU (David Gene Lewis) Date: Thu, 15 Apr 2004 17:52:43 -0700 Subject: Fwd: Query: American Indian Scholars Contact Info-Online Education Message-ID: ------ Forwarded message ------- From: "H-AmIndian (Joyce Ann Kievit)" Reply-to: H-Net List for American Indian Studies To: H-AMINDIAN at H-NET.MSU.EDU Date: Thu, 15 Apr 2004 16:07:34 -0700 Date: Thu, 15 Apr 2004 07:31:40 -0400 From: "Jan Tucker" Subject: Query: American Indian Scholars Contact Info-Online Education Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. Jan Tucker Certified online Educator and Learner Applied Cultural Anthropologist Lake City Community College Distance Learning Program, Saint Leo University From miakalish at REDPONY.US Fri Apr 16 01:33:59 2004 From: miakalish at REDPONY.US (Mia - Main Red Pony) Date: Thu, 15 Apr 2004 19:33:59 -0600 Subject: Query: American Indian Scholars Contact Info-Online Education Message-ID: Hello, We do lots of online/web stuff here. In New Mexico. We will be doing more, shortly. We have fonts, graphics, empirically validated technology. Write to me directly if you would like to know more. Mia Kalish ----- Original Message ----- From: "David Gene Lewis" To: Sent: Thursday, April 15, 2004 6:52 PM Subject: Fwd: Query: American Indian Scholars Contact Info-Online Education ------ Forwarded message ------- From: "H-AmIndian (Joyce Ann Kievit)" Reply-to: H-Net List for American Indian Studies To: H-AMINDIAN at H-NET.MSU.EDU Date: Thu, 15 Apr 2004 16:07:34 -0700 Date: Thu, 15 Apr 2004 07:31:40 -0400 From: "Jan Tucker" Subject: Query: American Indian Scholars Contact Info-Online Education Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. Jan Tucker Certified online Educator and Learner Applied Cultural Anthropologist Lake City Community College Distance Learning Program, Saint Leo University From cashcash at EMAIL.ARIZONA.EDU Fri Apr 16 16:38:24 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 16 Apr 2004 09:38:24 -0700 Subject: Bible in =?iso-8859-1?b?R3VhcmFu7Q==?= (fwd) Message-ID: Friday,  April 16,  2004 BRAZIL http://www.lapress.org/Article.asp?lanCode=1&artCode=3733 Bible in Guaraní  The Brazilian Bible Society has launched a version of the Bible in Guaraní Mbyá for 18,000 members of this indigenous group that live in the southeastern region of Brazil, Argentina and Paraguay. The translation of the Bible into Guaraní Mbyá took 46 years and includes the gradual development of writing – transcription into letters of phonograms used by the Guaraní indigenous people – for this language used almost exclusively for speaking. The work was begun in 1958 with the New Testament, a task which ended in 1987, and this year the Hebrew Writings, totaling 1,408 pages, were concluded. International Society of Linguistics consultant Robert Dooley, who with four members of the ethnic group comprised the translation team, said "the development of an alphabet and the work of translation provides a stimulus to the language and the effect is perceived in the speech itself of the community which uses Guaraní more often." With the establishment of Guaraní Mbyá writing, the language can be preserved and transmitted to new generations through written documents. This will make it possible to broaden access to education for 15 percent of the illiterate population of this ethnic group in Brazil, made up of 8,000 people. The Mbyá are one of the three subgroups of the Guaraní population. The others are the Ñandeva and Kaiowá. The linguistic trunk is Tupi and the family is Tupi-Guaraní. —ADITAL From sdp at EMAIL.ARIZONA.EDU Fri Apr 16 17:19:40 2004 From: sdp at EMAIL.ARIZONA.EDU (Sue Penfield) Date: Fri, 16 Apr 2004 10:19:40 -0700 Subject: Online Education for Native students Message-ID: Subject: Query: American Indian Scholars Contact Info-Online Education > Date: Thu, 15 Apr 2004 07:31:40 -0400 > From: "Jan Tucker" > Subject: Query: American Indian Scholars Contact Info-Online Education > > > Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. > > Jan Tucker > Certified online Educator and Learner > Applied Cultural Anthropologist > Lake City Community College > Distance Learning Program, > Saint Leo University Susan D. Penfield, Ph.D. Department of English and Indigenous Languages and Technology University of Arizona, Tucson, AZ 85721 -------------- next part -------------- An HTML attachment was scrubbed... URL: From ssupahan at HUMBOLDT.K12.CA.US Fri Apr 16 18:13:54 2004 From: ssupahan at HUMBOLDT.K12.CA.US (Sarah Supahan) Date: Fri, 16 Apr 2004 11:13:54 -0700 Subject: Online Education for Native students In-Reply-To: <000a01c423d7$002e9490$303bc480@CRIT01> Message-ID: Jan, I am very interested in this possibility. I live and work in a very rural area of Northern California - on the Hoopa Indian Reservation. The nearest university is over an hour away (further for many) and over a high mountain pass with bad road conditions in the winter. I have personally completed a teaching certification program on-line through CalStateTEACH so I know it can be done. I think such an opportunity could benefit many of our local students. Sarah Supahan, Director Indian Education Program KTJUSD P. O. Box 1308 Hoopa, CA 95546 530 625-1031 On Apr 16, 2004, at 10:19 AM, Sue Penfield wrote: > Subject: Query: American Indian Scholars Contact Info-Online Education > > > > Date: Thu, 15 Apr 2004 07:31:40 -0400 > > From: "Jan Tucker" > > Subject: Query: American Indian Scholars Contact Info-Online > Education > > > > > > Greetings, List readers. I'm trying to compile a list of educators > and > scholars who might be interested in American Indian educational > opportunities using online education technology. This would include > anyone > who is interested in online education for and by American Indians > themselves. Any suggestions on where to begin assembling a contact > list of > potentially interested persons. My thinking is to help expand > educational > opportunities for American Indians, and bring together American Indian > scholars from all over the country and world to teach virtually. I'm > looking > for funding also to have a conference for discussing the possibilities > of > online education to bridge geographic space, and technological divide > experienced by American Indian learners. > > > > Jan Tucker > > Certified online Educator and Learner > > Applied Cultural Anthropologist > > Lake City Community College > > Distance Learning Program, > > Saint Leo University > Susan D. Penfield, Ph.D. > Department of English and > Indigenous Languages and Technology > University of Arizona, > Tucson, AZ 85721 > -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2333 bytes Desc: not available URL: From Dmark916 at AOL.COM Fri Apr 16 18:18:13 2004 From: Dmark916 at AOL.COM (Dmark916 at AOL.COM) Date: Fri, 16 Apr 2004 14:18:13 EDT Subject: Online Education for Native students Message-ID: Hello Jan: I have recently retired from the California Department of Education, but remain on the ILAT listserv. An area that is of interest in California has been to assist paraprofessionals to meet the requirements of the federal No Child Left Behind (NCLB) Act that requires a highly qualified persons to provide educational services to students receiving Title I (compensatory education) funding. Distance learning is a perfect venue for Native American paraprofessionals who need to be working on an AA degree. In California such individuals work in many remote areas of the state, where opportunities are few. If pursuing the idea of providing coursework for paraprofessionals to receive their AA degree sounds to interest to you, please contact Dr. Maria Trejo, Administrator, Even Start Office, California Department of Education, 1430 N Street, Sacramento, CA 95814. Additionally, Judy Fisch, Director of Kawia Indian Education Center, P.O. Box 39, Redwood Valley, CA 95470 might be interested, as she helped establish a credit bearing course for one group of Native American paraprofessionals. Dr Trejo's e mail is:mtrejo at cde.ca.gov Ms. Fisch's is: coyotelc at pacific.net Please contact me if I may be of further assistance at dmark916 at aol.com Best wishes on your endeavor Dorothy Martinez-K -------------- next part -------------- An HTML attachment was scrubbed... URL: From mikinakn at SHAW.CA Fri Apr 16 18:30:16 2004 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Fri, 16 Apr 2004 14:30:16 -0400 Subject: Online Education for Native students Message-ID: I am very interested in your proposal. I have a double B.A. in English and Political Science and an M.A. in English Language, Literature and Creative Writing. I do sessional teaching partially online and partially contact teaching for First Nation University of Canada, Regina and for Ryerson University, Toronto. For both, classes are all native adult learners. I also do contact sessional teaching for Algoma University, Sault Ste. Marie. These are all mixed classes. I teach in the Fine Arts, English, Native Studies, Indigenous Literature and Cultural Studies programs. I suppose, I should first ask if this includes, so called, Canadian Indians? ------- wahjeh rolland nadjiwon ----- Original Message ----- From: Sue Penfield To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, April 16, 2004 1:19 PM Subject: Online Education for Native students Subject: Query: American Indian Scholars Contact Info-Online Education -------------- next part -------------- An HTML attachment was scrubbed... URL: From coyotez at DARKWING.UOREGON.EDU Fri Apr 16 20:42:18 2004 From: coyotez at DARKWING.UOREGON.EDU (David Lewis) Date: Fri, 16 Apr 2004 13:42:18 -0700 Subject: Online Education for Native students In-Reply-To: Message-ID: > > Klahowya ILAT listmembers, Thank you for your overwelming responses to the query sent out by Jan Tucker. I do not think she is yet on the ILAT listserve so I have been forwarding your responses to her. Please respond directly to her in the future. Her email is jtucker at starband.net. I have sent a message to her of invitation to ILAT. Thank you for your time, David Lewis University of Oregon Confederated Tribes of Grand Ronde From jtucker at STARBAND.NET Sat Apr 17 23:38:48 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sat, 17 Apr 2004 16:38:48 -0700 Subject: technology survery... Message-ID: Greetings Phil, I wasn't sure what audience exactly you wanted to survey. Here is a link to different kinds of surverys, maybe one of them will meet your needs. http://www.ed.gov/pubs/EdTechGuide/appc.html I'd be curious to know what kind of barriers you'd anticipate, and what kind of technology exactly you are trying to survey access for? There is a wealth of information on access issues online. Jan On Fri, 9 Apr 2004 14:25:39 -0700, phil cash cash wrote: >Dear ILAT, > >i am looking for a technology survery to model a possible survery for >indigenous technology access. thanks in advance, > >phil cash cash (cayuse/nez perce) >UofA, ILAT From jtucker at STARBAND.NET Sun Apr 18 00:07:27 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sat, 17 Apr 2004 17:07:27 -0700 Subject: SPIDER ON THE WEB-DISTANCE LEARNING IN INDIAN COUNTRY Message-ID: Here is an excellent paper (in my view) on distance learning and American Indian Education http://www.public.asu.edu/~elizard/cse200/disedrev.htm [quoted directly from above website] Abstract: The education of American Indians in the United States historically has been a tool of acculturation and assimilation. Recently, however, new technologies have been made available to tribal communities that offer different possibilities. This essay examines the potential uses of distance learning for maintaining and sustaining American Indian tribal communities within the United States while allowing access to the information and skills that allow members of those communities employment opportunities within the dominant society and its economy. It includes a brief examination of distance education in general, a discussion of traditional education in tribal contexts, some elaboration of that theme as it pertains to tribal uses of distance education technology, and an analysis of the potential outcomes and consequences of these practices. Bridging the Digital Divide Among the Native American People By eliza nelson [above article linked from this amazing site] http://www.public.asu.edu/~elizard/cse200/index.html Please excuse me if I am reposting anything everyone already knows about. I hadn't yet read the archives when I found this website. There is a survey on the site discussing some of the barriers to distance learning as well. I just had to share it! Jan [Online Educator, New to this list] From cashcash at EMAIL.ARIZONA.EDU Sun Apr 18 17:55:35 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 18 Apr 2004 10:55:35 -0700 Subject: technology survery... In-Reply-To: Message-ID: Thanks Jan, these surveys were very helpful.  i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager Thanks Jan, these surveys were very helpful.  i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager > ----- Message from jtucker at STARBAND.NET --------- > Date: Sat, 17 Apr 2004 16:38:48 -0700 > From: Jan Tucker > Reply-To: Jan Tucker > Subject: Re: technology survery... > To: ILAT at LISTSERV.ARIZONA.EDU, Phil Cash-Cash > > Greetings Phil, > > I wasn't sure what audience exactly you wanted to survey. Here is a > link to > different kinds of surverys, maybe one of them will meet your needs. > > http://www.ed.gov/pubs/EdTechGuide/appc.html > > I'd be curious to know what kind of barriers you'd anticipate, and > what > kind of technology exactly you are trying to survey access for? There > is a > wealth of information on access issues online. > > Jan > On Fri, 9 Apr 2004 14:25:39 -0700, phil cash cash > wrote: > > >Dear ILAT, > > > >i am looking for a technology survery to model a possible survery > for > >indigenous technology access. thanks in advance, > > > >phil cash cash (cayuse/nez perce) > >UofA, ILAT > > > ----- End message from jtucker at STARBAND.NET ----- From jtucker at STARBAND.NET Sun Apr 18 18:01:10 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sun, 18 Apr 2004 14:01:10 -0400 Subject: technology survery... Message-ID: Phil, I posted an article with the abstract on the list server that I believe discusses this and may have some good references related to language preservation and technology access. Great idea to look closer at this connection. I look forward to seeing what you find out! Let me know if I can help any further, and I will keep a loot out for anything written on the subject if you'd like. When you construct the survey, who will be your audience, the language teachers? Jan ----- Original Message ----- From: "phil cash cash" To: Sent: Sunday, April 18, 2004 1:55 PM Subject: Re: technology survery... Thanks Jan, these surveys were very helpful. i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager Thanks Jan, these surveys were very helpful. i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager > ----- Message from jtucker at STARBAND.NET --------- > Date: Sat, 17 Apr 2004 16:38:48 -0700 > From: Jan Tucker > Reply-To: Jan Tucker > Subject: Re: technology survery... > To: ILAT at LISTSERV.ARIZONA.EDU, Phil Cash-Cash > > Greetings Phil, > > I wasn't sure what audience exactly you wanted to survey. Here is a > link to > different kinds of surverys, maybe one of them will meet your needs. > > http://www.ed.gov/pubs/EdTechGuide/appc.html > > I'd be curious to know what kind of barriers you'd anticipate, and > what > kind of technology exactly you are trying to survey access for? There > is a > wealth of information on access issues online. > > Jan > On Fri, 9 Apr 2004 14:25:39 -0700, phil cash cash > wrote: > > >Dear ILAT, > > > >i am looking for a technology survery to model a possible survery > for > >indigenous technology access. thanks in advance, > > > >phil cash cash (cayuse/nez perce) > >UofA, ILAT > > > ----- End message from jtucker at STARBAND.NET ----- From cashcash at EMAIL.ARIZONA.EDU Mon Apr 19 18:13:19 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Apr 2004 11:13:19 -0700 Subject: LANGUAGE AND CULTURE =?iso-8859-1?b?lg==?= A PERSPECTIVE (fwd) Message-ID: LANGUAGE AND CULTURE – A PERSPECTIVE Frederick Kang’Ethe Iraki News From Africa - English version - Wajibu / Previous issues / 19 http://italy.peacelink.org/newsfromafrica/articles/art_4485.html 19 April 2004 h. 20:07 Introduction The importance of language in our daily intercourse cannot be gainsaid. Chomsky’s arguments suggest that there is a language faculty in the human brain that enables a human child to learn any language in just about four years. Contrary views argue that there is no such faculty, since language derives from general purpose mechanisms of the brain. Recent experiments with brain imaging, especially Positron Emission Tomography (PET) and Functional Magnetic Resonance Imaging (FMRI), reveal that both arguments are not entirely unfounded. Whatever the argument, both camps acknowledge the centrality of language in human cognitive development. With respect to communication, again two views emerge. One, promoted arduously by philosophers like John Locke and Bertrand Russell, espouse that language is essentially for communicating thoughts. The other view claims that language is part and parcel of thought, i.e. language plays a cognitive function, and is not a mere vehicle of thought. Interestingly, studies on animals demonstrate that animals can think too, and yet they have no language like ours. Similarly, studies in aphasia, especially among patients afflicted with William’s Syndrome, show that language can be grossly impaired leaving cognition intact. Consequently, the two extreme views need reconciliation. A moderate view expressed by Vygotsky and later Piaget posits that language is not a sine qua non to cognition, but it plays a vital role in developing the human mind. This is the position adopted in this discussion. Culture is a product of the human mind and it is defined, propagated and sustained through language. The relation between language and culture is indisputably symbiotic. Language serves as an expression of culture without being entirely synonymous with it. In most cases, a language forms a basis for ethnic, regional, national or international identity. The concept of nationhood finds resonance in the adoption of a national language around which the diverse ethnic communities can rally. In France, for instance, the forceful adoption of French as the national language significantly reduced the import and value of the ten-plus regional dialects. As a result, France could boast of a true national culture; nationhood had been secured thanks to a unifying language. The same could be said of the adoption of Kiswahili in Tanzania. In Kenya, the concept of nationhood remains elusive, probably due to the ambivalent status accorded to Kiswahili. In this article, we discuss the interplay between language and culture and how these two constructs evolve with time. We also discuss the vital role of language in creating mental representations. Language Definition A language can be defined as a system of signs (verbal or otherwise) intended for communication. It is a system since its constituent components relate to each other in an intricate and yet organized fashion. Again, it is intended for communication, for it can be safely assumed that we speak to pass on information to others. But communication is not the only function of language. In fact, language can be used for dreaming, internal monologue, soliloquy, poetry, etc. For the sake of this discussion, we take the position that, essentially, language plays a communicative role. Culture The Concise Oxford Dictionary defines culture as “customs, civilization and achievements of a particular time or people.” In general terms then, culture defines a people’s way of life. Indeed, it can be considered as the sum total of norms and values espoused and cherished by a particular people. If values are patterns of behavior, norms are standards of behavior. Language and culture Language encodes the values and norms in a given society. As a culture changes, so does the language. For example, in Gîkûyû, certain words have become near obsolete in the wake of cultural mutations. The words kîrîîgû and mûirîîtu described an uncircumcised and a circumcised girl respectively. However, the near-disappearance of the rite among girls has meant the disappearance of the term kîrîîgû in Gîkûyû.1 The two opposites are no longer valid in society, therefore the language had to adjust. In comparison, the opposites kîhîî-mwanake (uncircumcised boy-circumcised boy) holds strong, for the rite is still valued for boys among the Gîkûyû. Historically, early Christians in colonial Kenya spearheaded the condemnation of female circumcision. The missionaries converted the Africans into the new faith, and the new converts reaffirmed and preached the stand of the church on the circumcision rite. The ramifications of the church’s influence in colonial Kenya need not detain us here. Suffice it to say that, although the rite persists in some communities, it has been dealt a deathblow by modernity. Indeed, some medical perspectives claim that the rite is pernicious and a danger in childbirth. In addition, women lobbyists have also indicated that the practice undermines a woman’s sexuality and therefore should be done away with. Clearly, mutation in people’s thinking, whether influenced by the new religion or by modern thinking, can render obsolete a cultural practice or value. Once rendered obsolete, language seals off the issue by dropping some terms related to the value. The Gîkûyû example illustrates how the term kîrîîgû or its diminutive karîîgû have almost disappeared from ordinary Gîkûyû language. The two words are no longer politically correct and are therefore avoided. Recently, a presenter on cultural issues was invited to give an exposition of Gîkûyû customs on a call-in programme by the Kameme FM radio station. When it came to describing an uncircumcised girl, he could not utter the term. In its stead, he employed the circumlocution “that word for describing an uncircumcised female.” Despite the frantic efforts by the callers requesting the term, the presenter steered clear of it and promised, on a light note, to give it in the next edition of the programme. In comparison, he had no qualms whatsoever in orally distinguishing a kîhîî from a mwanake. >From the linguistic malaise felt by the presenter with respect to the term kîrîîgû it can be surmised that the Gîkûyû language seems to censure the use of a term associated with a much-demonized cultural value, namely female circumcision. In other languages that do not have this rite, there are no two terms to discriminate between young female persons. For instance, in Dholuo and Luhya, the terms nyako and (o)mukhana suffice to describe a young female person. In a word, a cultural shift entails some linguistic adjustments, and words can disappear from a language altogether as a result of a change in culture. Language/culture evolution Cultural values, as we have seen, appear, then wax and wane. Languages are no exception. A language can appear, mostly from a contact with other languages, blossom, then wither and die altogether. The French language was born out of Popular Latin in the 9th century. It is chronicled in the Serments de Strasbourg (Strasbourg oaths) and in the Séquence de Sainte Eulalie (St. Eulalia’s poems). Why do languages die? We shall not attempt a detailed rejoinder here, but it can be argued that when a civilization disintegrates, so does its language since language is the medium that purveys the values of that civilization. The result of a collapse of a civilization is the death of a language. The Greek and Roman civilizations are a case in point. Classical Greek and Latin are today termed “dead” languages as opposed to modern Greek and Italian. etc. The argument is that for a language to be alive and vibrant, the culture of the people it represents has to be alive and vibrant as well. As the culture evolves through time and space, so does the language. Language change Technically speaking, a language is made up of several parts of speech. These include grammatical words such as prepositions, articles, tenses, moods, plurals, etc; and lexical words entailing nouns, verbs, adverbs and adjectives. The latter category is also termed by pragmatists as constituting conceptual terms, i.e. they designate or denote objects in the world. Upon hearing a lexical item, one can associate it with a concept. Conversely, the former category of words does not create concepts, but rather indicate how we should relate the concepts between them. In other words, they give us instructions on how to manipulate concepts. Language change primarily concerns conceptual terms. As we learn new ideas or concepts, we require a word to describe them. We rarely meet new grammatical words, so change here is minimal, if any. Some illustrations are in order at this juncture. In religion, the Judeo-Christian world-view, introduced by Christianity and Islam, was factored in linguistically by African cultures. New or different spiritual forces compete for man’s soul in a seemingly Manichean theatre. In the latter picture things are black or white, evil or good. For instance, in Kiswahili, terms like shetani, mwokozi, malaika, mnabii, kanisa, musikiti, kafiri, mtakatifu and many others exist as a result of the contact with the novel religious concepts vis-à-vis those of the indigenous religions. In politics, concepts like democracy, voting, capitalism, nationhood, citizens and many others impinge on language. African languages have had to adjust to accommodate these new concepts in the political domain. Words like demokrasia, kupiga kura, ubepari, raia or mwananchi have been coined to take into account new political realities or cultures. In the domain of generating and harnessing economic wealth, new economic systems demand a change in the language. Words like Marxism, socialism, communism, and many others, had to be coined to describe new concepts and ideas. Upon contact with socialism, the Tanzanian President coined the term ujamaa. The leaps in technology have driven the creative genius of language to propose new words to describe the new gizmos. These include jet, helicopter, computer, laptop, CD-Rom, anti-virus and many more. New social arrangements can also demand of language to change. In France, for example, a couple can live together in an arrangement called concubinage. This is an arrangement which holds the middle between being married and being single. In some communities in Kenya, a woman can be married or kept. The latter description means she is a mistress. On a light note, some people refer to the condition as kufugwa, Kiswahili for “to keep an animal.” These illustrations underline the idea that conceptual words keep growing and expanding as we live out our lives. These terms have the knack of creating mental representations of concepts in us. Language and Mental Representations Values and norms are etched in our minds thanks to language. Language affords expression to and helps in formulating values and norms. Language expresses what should or should not be done. Indeed, taboos are encoded in language. Our minds and our behaviors are greatly influenced by language. Whorf, a renowned anthropologist, explains in Linguistique et anthropologie2 that a petrol tank that is labeled EMPTY, although potentially explosive due to fumes, may not deter a smoker from lighting up a cigarette next to it. This is because the word EMPTY transmits the meaning that there is nothing inside. Our emotions too are expressed metaphorically in language. George Lakoff in Metaphors we live by3 notes that we talk of boiling rage, rising temper, letting off steam, as if these emotions were physically rising up in a tube. Through language, therefore, we create mental pictures of these emotions and react accordingly. We ask angry people to cool down as if they were a hot metallic entity. The link between words and mental representations is therefore very close. In fact, when translating from one language into another, one has to be sure that the mental representation is retained in the translation. A word for word translation may violate the fidelity of the translation, since the mental representations evoked by the translation may differ from the original text. Good translations focus on creating the same effects in the translation as in the original. For instance, the term bread evokes a different mental image depending on whether the hearer is French or African. For the Frenchman bread has different shapes (flute, baguette) and accompanies every meal, from breakfast to supper. To an African, bread has one shape, it is sliced or whole, and it is taken with tea in the morning, or as a meal with a soft drink or milk. In other words, the two persons do not have the same mental representation of the term bread, hence the challenge in translation. Taboo words are easier to enunciate in a foreign tongue than in one’s mother tongue. Due to cultural sanctions, a speaker feels the starkness of taboo words and insults when expressed in the mother tongue. Put in another way, the vulgarity of a term is somewhat diminished if it is expressed in a language other than one’s own. Insults and four-letter words are a case in point here. Translating them into one’s mother tongue does not have the same effect. Part of the reason for the “shock” in the mother tongue is that our language is a repository of our ethics, and these words are, strictly, no-go areas; they should not be uttered in public. Each language mirrors the values of its speakers, hence the censure. Conclusion Language and culture are intertwined like the two-sides of the same sheet of paper. They breathe, blossom, shrivel up and die due to many reasons. Both of them are sensitive and adapt to prevailing circumstances. Language gives full expression to people’s values and norms, and since values and norms are dynamic by nature, language has to be in tandem with cultural transformations. Technological, political, economic and social innovations require language to enrich its lexicon to capture the new realities. Indeed, our minds create mental representations of values thanks to language. The collapse of a value system may sound the death knell to the language in question. The death of a culture will almost certainly be followed by the demise of the language associated with that culture. Notes: 1. The term mûirîîtu has persisted to describe any young unmarried woman who has not had a baby. 2. B. L. Whorf. Linguistique et anthropologie. Paris: Denoel, 1969. 3. G. Lakoff. Metaphors we live by. Chicago: Chicago University Press, 1980. From andrekar at NCIDC.ORG Mon Apr 19 20:25:19 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Mon, 19 Apr 2004 13:25:19 -0700 Subject: FYI Roseta Stone Message-ID: FOR IMMEDIATE RELEASE Fairfield Contact Mohawk Contact Ilse Ackerman, Program Manager Kanatakta, Executive Director Endangered Language Program Kanien~Rkehaka Onkwawén:na Raotitiohkwa Fairfield Language Technologies kanatakta at korkahnawake.org iackerman at RosettaStone.com 1.450.638.0880 1.800.788.0822 Ext. 3318 ROSETTA STONE CHOSEN BY MOHAWKS TO ASSIST IN LANGUAGE REVITALIZATION Collaboration will create interactive multimedia software for teaching the Mohawk language. HARRISONBURG, Va., April 20, 2004 ~V Fairfield Language Technologies, developers of the award-winning Rosetta Stone~S language-learning software, is proud to announce its collaboration with the Mohawk community of Kahnawà:ke, near Montreal, to develop language-learning software in Kanien~Rkéha, the Mohawk language. The Kahnawà:ke-Rosetta Stone collaboration aims to restore the use of Kanien~Rkéha in the community by targeting beginner learners who were not raised speaking the language, or do not currently have access to it. The program will be made available to the entire community, from adults to schoolchildren. ~SWe spent a great deal of time researching the best software for our Kanien~Rkéha language development initiatives,~T said Kanatakta, Executive Director of Kanien~Rkehaka Onkwawén:na Raotitiohkwa (Community Language and Cultural Center). ~SIn our opinion, full immersion is the best method for learning the language. However, with human resources stretched to the maximum, Rosetta Stone addresses the needs of the beginning learner while still proving beneficial for the more advanced learner. Rosetta Stone~Rs immersion methodology will be a great complement to our community-wide efforts in language revitalization.~T ~SWe are honored to join the community of Kahnawà:ke in this revitalization effort,~T said Eugene Stoltzfus, President of Fairfield Language Technologies. ~SThe preservation of indigenous languages has been a priority for Rosetta Stone from the beginning. This initiative will benefit the community of Kahnawà:ke and will create awareness of a powerful resource for the restoration of endangered languages everywhere.~T Traditional language-learning software teaches by translation, an ineffective method for becoming fluent in a new language. Native American languages such as Kanien~Rkéha are richly different from their European counterparts, and much meaning is lost in the attempt to equate the language with English or French. Rosetta Stone supersedes the translation method by associating new language directly with meaning, using native speakers, text, and authentic, real-life images. Kanien~Rkéha learners will be able to work through thousands of fluent phrases, rapidly acquiring the ability to read, write, speak, and think in Kanien~Rkéha without reference to another language. About the Community of Kahnawà:ke The Community of Kahnawà:ke is on the forefront of language restoration efforts in North America. They started the first indigenous language immersion school in Canada, in 1980, which soon became a model for communities all over North America. In 1999, prompted by community elders, the Kahnawà:ke Language Law was enacted, establishing Kanien~Rkéha as the primary language of communication, education, ceremony, government, and business in Kahnawà:ke. In response, the Kahnawà:ke Executive Directors Committee, composed of nine community organizations, initiated an ambitious five-year fundraising plan to cover the cost of Kanien~Rkéha language and cultural programming, with Rosetta Stone being the first of several initiatives to be developed. For more information, please contact Linda Delormier at kanienkeha at kahnawake.com or at 1.450.633.0808. About Fairfield Language Technologies and Rosetta Stone Fairfield Language Technologies, founded in 1991, publishes Rosetta Stone® Language Library, an immersion-based language-learning software on CD and Online acclaimed for its speed, ease-of-use, and effectiveness. Rosetta Stone offers solutions to educators, organizations, and individuals for learning 27 languages, and is used by more than 5 million language learners in over 100 countries. Fairfield~Rs pioneer partner in indigenous language preservation was the Seminole tribe of Florida, in the production of software for the Miccosukee language. The company is presently involved in language revitalization efforts with other native communities. For more information, see www.RosettaStone.com/languagerescue. ### From anguksuar at YAHOO.COM Tue Apr 20 14:02:09 2004 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Tue, 20 Apr 2004 07:02:09 -0700 Subject: MN Native Language Press Release In-Reply-To: <408435AF.5080100@ncidc.org> Message-ID: PRESS RELEASE FOR IMMEDIATE RELEASE OJIBWE AND DAKOTA LANGUAGE REVITALIZATION MOVES FORWARD IN MINNESOTA For more information contact: Richard LaFortune, Native American language researcher, writer, linguist consultant 612-871-0731 John Poupart American Indian Policy Center 651-644-1728 Jennifer Bendickson 612-721-4246 *15 Native American Early Childhood Leaders Circle Alliance of Early Childhood Professionals On April 20th, a public hearing will be held to discuss the survival and revitalization of the Dakota and Ojibwe languages ~V languages that are native to this area, but are on the verge of extinction. The impetus for this hearing comes from the work of the Dakota Ojibwe Language Revitalization Alliance. With less than 30 fully fluent Dakota speakers living in Minnesota and few fully fluent speakers left on each of the seven Ojibwe Reservations in Minnesota ~V working together to revitalize their languages has become an imperative. Jennifer Bendickson, coordinator for the American Indian Early childhood Leaders Circle, which organized the Language Alliance, says, ~SIf someone lost his or her German or Irish or Swedish language over the past generations, you can go back to Germany or Sweden and learn it. If we lose our Dakota or Ojibwe languages, there will be no place to learn this. This is the home of the Dakota and Ojibwe languages. The Language Revitalization Alliance is a gathering of elders; fluent Dakota and Ojibwe speakers, early childhood and childcare providers, members from all eleven tribes in Minnesota, educators, school achievement, and education advocates, and community members. This Alliance has been meeting since June, 2003 to examine the existing barriers and opportunities to language revitalization, convening people who are concerned about the loss of language, supporting each others work, and building awareness at the state and local levels of language revitalization and immersion programs. For Alliance members, language is important to fully understand the cultures, to connect the past, present, and future. Language is connected to the heart and it connects the young people to the elders. Because the Ojibwe and Dakota languages were forcefully and often violently taken away thorough the boarding schools, many people see language revitalization as an important step in reclaiming culture, educational achievement, and a positive image of one~Rs self. John Poupart, facilitator for the Dakota Ojibwe Language Revitalization Alliance, says, ~SConnecting to our inner identity is a corner stone of where we must go, language is part of that cornerstone.~T Minnesota has a dismal picture on the success of Native children in the public school system, which is catastrophic in a new information-based and global society. These statistics are especially painful in the Twin Cities where a large Native American community lives. The Minneapolis Public schools had a 15% graduation rate among American Indian students in the last school year, reflecting national trends in American Indian education. There have been many strategies to increase the success of Native children ~V many designed by the mainstream culture that does not recognize the ways of thinking and being of the Native American community. Research is now showing that students in a language immersion experience have greater success in school and had consistent measurable improvement on local and national measures of achievements. (Bringing Thunder by Janine Pease Pretty on Top, Tribal College Journal of American Indian Higher Education). Native Hawaiian children in immersion experience outperform the average for Native Hawaiian children. The Maori tribes in New Zealand went from a 5%-15% pass rate in school to a soaring 75% when students were involved in language immersion. Similar statistics are found at the Piegan Institute in Montana with Blackfeet language and other immersion schools around the United States. Language immersion is shown to have a multiplier effect for young Native American children. Language Immersion with children has developed ~Sintensive language acquisition~T which benefits in communication. Learning one~Rs native language reveals and teaches tribal philosophies is a link between the past and future of Native American tribal nations. Darrell Kipp of the Piegan Institute has documented the precious bond created between the children and elders. ~SKnowledge of the Native language gives tribal members a unique tool for analyzing and synthesizing the world, and the incorporating the knowledge and values of the tribal nation into the world at large.~T (Crawford) As Minnesota~Rs first languages, Dakota and Ojibwe are important assets to Minnesota and to the world~Rs linguistic resources. The complexity and unique aspects of Ojibwe and Dakota languages provide important worldviews and concepts that can enrich all Minnesotans. Richard LaFortune says, ~SNative American languages represent some of the richest and most sophisticated languages on earth. There are over 200 Native American languages still spoken in the United States ~V many of them in grave danger. Language revitalization presents an outstanding opportunity of our young people to maintain heritage and increase education success. The Dakota Ojibwe Language Revitalization Alliance will be sharing their stories, visions and dreams for a Minnesota where the Dakota and Ojibwe languages are revitalized, where members of the Dakota and Ojibwe communities hear their language every day, reclaim their positive self identity, and unlock their great potential for educational achievements. Additional contacts: Kalvin Ottertail ~V contact via fax at 218-475-2345 Joe Campbell 612-287-8406 Gilbert Caribou ~V 218-475-2277 Gabriella Strong ~V 763-277-3434 Laurie Harper ~V 218-760-7198 For more information: Jennifer Bendickson Alliance of Early Childhood Professionals 2438 18th Avenue South Minneapolis, Minnesota 55404 612-721-4246 (phone) & 612 -721-2428 (Fax) allecp at aol.com (e-mail) & earlychildpro.org (website) __________________________________ Do you Yahoo!? Yahoo! Photos: High-quality 4x6 digital prints for 25� http://photos.yahoo.com/ph/print_splash From Rrlapier at AOL.COM Tue Apr 20 16:36:16 2004 From: Rrlapier at AOL.COM (Rrlapier at AOL.COM) Date: Tue, 20 Apr 2004 12:36:16 EDT Subject: MN Native Language Press Release Message-ID: Here are some thoughts: The most important reason for language immersion schools existence is not academic achievement -- but language revitalization. The only way to save a language is to teach children the langauge. Focus on Language Revitalization -- once you make Education the focus you are in danger. But, it is the programs that are the strongest in the language and in rejecting the standard mindsets (public education models) that have been the most successful academically. The goal is fluent children. Rosalyn LaPier Piegan Institute www.pieganinstitute.org -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Tue Apr 20 17:26:42 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 20 Apr 2004 10:26:42 -0700 Subject: Improving Indian schools remains big challenge (fwd) Message-ID: Posted on Tue, Apr. 20, 2004 Improving Indian schools remains big challenge http://www.aberdeennews.com/mld/aberdeennews/news/8474569.htm Associated Press OACOMA, S.D. - American Indian schools need money, better-trained teachers and a focus on language and culture, Indian educators told state Education Secretary Rick Melmer on Monday. Those attending the Indian Education Summit also said many schools for Indian children are falling apart, that more education technology is needed and that an American Indian Research Institute should be created to gather solid information about Indian education. Melmer asked participants to conclude the meeting Tuesday by identifying a few major priorities that could be tackled in the coming year. South Dakota should strive to become first in the nation in the amount of money it directs to all areas of education, said Lowell Amiotte of Rapid City, a member of a subcommittee that listed money as the first of four recommendations. "We want the best and the brightest teaching our children," Amiotte said. "We have to pay for them." Amiotte said teachers should have more than a three-hour course of American Indian studies to qualify for a certificate. His group also recommended the research institute, as well as a state fund to help pay the costs to have student teachers get experience with Indian students. Some studies have shown that Indian children perform well in school if they know their own language and cultures, Stephanie Charging Eagle of Oglala Lakota College said. "Schools can't do that alone," she said. "The community has to get involved." After the day's session, the principal of Enemy Swim Day School near Waubay said there is genuine excitement over the prospect of communication with the state in matters of Indian education. "Nobody has ever asked us for our ideas," Sherry Johnson said. "Now that they have, they may wish they hadn't. They'll have to keep working at this. It probably seems overwhelming in a lot of ways, but it feels good to be part of the discussion." From miakalish at REDPONY.US Tue Apr 20 17:55:11 2004 From: miakalish at REDPONY.US (Mia - Main Red Pony) Date: Tue, 20 Apr 2004 11:55:11 -0600 Subject: MN Native Language Press Release Message-ID: There is a wonderful new book out, it's title perhaps only a bit of a misnomer, called "Meaningful Differences in the Everyday Experience of Young American Children". It has been written carefully and sensitively by Betty Hart and Todd R. Risley, and describes their experiences with more than 20 years of sometimes-overlapping longitudinal studies of children, parents and language. Their Results (as opposed to Conclusions) are that if you want to teach children something that lasts, you must either Have or Develop a corresponding understanding of that "something" at home. Otherwise, the "something" becomes a [possibly] useless artifact that the kids picked up at their "day occupation". The Smith's experience with the Learning Nests in Hawaii correlates 100% with this. So yes, teaching children the language is important. But, unless they have a place to Use It (Often forgotten in the development of "curricula"), and unless they can share with their parents, get approval, extend not only their vocabulary but also the thoughts that they express, the efforts are like rain on macadam. Mia ----- Original Message ----- From: Rrlapier at AOL.COM To: ILAT at LISTSERV.ARIZONA.EDU Sent: Tuesday, April 20, 2004 10:36 AM Subject: Re: MN Native Language Press Release Here are some thoughts: The most important reason for language immersion schools existence is not academic achievement -- but language revitalization. The only way to save a language is to teach children the langauge. Focus on Language Revitalization -- once you make Education the focus you are in danger. But, it is the programs that are the strongest in the language and in rejecting the standard mindsets (public education models) that have been the most successful academically. The goal is fluent children. Rosalyn LaPier Piegan Institute www.pieganinstitute.org -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Thu Apr 22 10:14:51 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 22 Apr 2004 03:14:51 -0700 Subject: Canadian Indigenous Languages and Literacy Development Institute (CILLDI) (fwd) Message-ID: Canadian Indigenous Languages and Literacy Development Institute (CILLDI) http://www.uofaweb.ualberta.ca/elementaryed/CILLDI.cfm The University of Alberta is pleased to present the fifth annual Canadian Indigenous Languages and Literacy Development Institute (CILLDI) 2004. This program provides a unique opportunity to earn university credit while learning about selected Canadian Indigenous languages and cultures. Participants include undergraduate and graduate students interested in learning an Indigenous language or gaining expertise in the areas of linguistics, language and literacy, curriculum development, second language teaching and research. In addressing issues of Indigenous language loss in Canada CILLDI has been expanding to include a wide range of courses based on needs expressed in Indigenous communities.  As well as the courses listed below we are planning several non-credit courses that would lead to certification.  Information about these courses will be available at a later date. From cashcash at EMAIL.ARIZONA.EDU Thu Apr 22 10:41:44 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 22 Apr 2004 03:41:44 -0700 Subject: Kenny Pheasant developed interactive Anishinaabemowin CD-ROM (fwd) Message-ID: The following article originally appeared in "Grand Traverse Band News, March 2004." This article is on page 4 of the PDF. http://www.gtb.nsn.us/pdf_files/newsletters/March%20Sect%201.pdf Anishinaabemowin Mr. Kenny Pheasant, Language Instructor has developed an interactive language CD Rom to teach his native language, Anishinaabemowin. He says that "The project has taken two years and many hours to bring this all together." Kenny has been working with a grant through the Little River Band of Ottawa Indians. This is the second phase of the grant. First phase was to develop a plan to promote the study of the language, establish a web site and outline the development of the CD Rom. Kenny has continued with his yearly language camps and the creation of audio tapes. The CD Rom is a huge accomplishment that has taken years to develop. The word has spread and it is expected that Kenny will be receiving national recognition for the interactive computer product. It is a state-of-the-art language instructional tool. He has planned an extensive advertising program for the initial sale. The presentation he gave at the Benodjenh Head Start building was attended by early childhood teaching professionals. The CD Rom was developed for all ages and expertise, it covers Anishinaabemowin for Beginner, Intermediate, Advanced and Conversational levels. Short video clips are also included as well as the software required by the computer to run the CD. It is available from languagecd at l... for the low, low price of $39.00. You may call 877-789-0993 or 888-723-8288. Make checks payable to the Little River Band of Ottawa Indians, 375 River Street, Manistee, MI 49660. Proceeds from the sale of the CD Rom are marked to produce more language product. Some of the special features of the CD Rom; Video clips, Interactive lessons, Interactive games, plenty of graphics and lessons on terms that include: man, woman, child, animals, buildings, cooking terms, culture lessons, telling time, clothing and much more. From dzo at BISHARAT.NET Thu Apr 22 21:48:18 2004 From: dzo at BISHARAT.NET (Donald Z. Osborn) Date: Thu, 22 Apr 2004 16:48:18 -0500 Subject: FYI: AILLA Message-ID: FYI (from the SANTEC Information Update #4 for April 2004). Apologies if this item has already been posted. Don Osborn Bisharat.net Taken from [LII New This Week] April 15, 2004 --- Archive of Indigenous Languages of Latin America (AILLA) AILLA is a searchable and browsable "archive of recordings and texts in and about the indigenous languages of Latin America." Features "recordings of naturally-occurring discourse in a wide range of genres, including narratives, ceremonies, oratory, conversations, and songs. Many of these recordings are accompanied by transcriptions." Also includes information about the hundreds of indigenous languages. Requires free registration. Some materials have access restrictions. From the University of Texas at Austin. http://www.ailla.org/ http://lii.org?recs=021151 Subjects: * Latin America * Indians of Central America * Indians of South America * Sound recordings Created by: sf ---------------------------------------- From delancey at DARKWING.UOREGON.EDU Fri Apr 23 17:26:01 2004 From: delancey at DARKWING.UOREGON.EDU (Scott DeLancey) Date: Fri, 23 Apr 2004 10:26:01 -0700 Subject: Northwest Indian Language Institute, 2004 Message-ID: THE NORTHWEST INDIAN LANGUAGE INSTITUTE -- SUMMER INSTITUTE 2004 Hosted by the University of Oregon July 6 - July 23 This year's NILI summer program will be located at the University of Oregon. We will focus on language learning, language teaching and methodology, TPRStorytelling, materials development, computer materials generation, storytelling and song. Classes offered: Language Instruction ( 2 credit hours) Sahaptin - Virginia Beavert Chinuk Wawa - Henry Zenk Northern Paiute - Ruth Lewis (hopefully) and Tim Thornes Intro to Linguistics for Teachers and Students of Northwest Languages (2 credit hours)- Tim Thornes Advanced Linguistic Study with Scott DeLancey in Klamath, Sahaptin, Chinuk, Northern Paiute, Wasco (2 credit hours) Teaching methods and materials (2 credit hours) - Judith Fernandes Immersion teaching- A brief how to. Material Development (1 credit hour) - Janne Underriner and Judith Fernandes Evaluation - Gloria Muniz Creating a teacher evaluation form based on indigenous teaching and learning styles Technology (1 credit hour) - Modesta Minthorn Practical use of the computer to make what you want and need Special workshops TPRStorytelling - Adapted to Native Language Teaching Songs Storytelling Grant writing Watered-down English Grammar Indian law (tentative) Instructors: Virginia Beavert, Yakama Sahaptin Henry Zenk, Chinuk Wawa Ruth Lewis (hopefully) and Tim Thornes, Northern Paiute Modesta Minthorn, Computers Judith Fernandes, Teaching Methods and Materials Development Tim Thornes, Linguistics Scott DeLancey, Linguistics Janne Underriner, Materials Development Gloria Muniz, Learning styles, Evaluation Any questions about NILI can be directed to: Janne Underriner, Director jlu at darkwing.uoregon.edu From pasxapu at DAKOTACOM.NET Sat Apr 24 02:50:45 2004 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Apr 2004 19:50:45 -0700 Subject: Coordinator of Second Language Acquisition-(Bishop, CA) (fwd) Message-ID: Position Announcement Coordinator of Second Language Acquisition-(Bishop, CA) The NuumuYadohaLanguage Program is dedicated to preserving the various dialects of the Owens Valley Paiute language and teaching them in a community setting. Under minimal supervision of the NuumuYadohaprogram director, the Coordinator will plan and develop curriculum for the Language Program.   BA or BS in Linguistics, Education, Anthropology or a related field with a documented emphasis in second language acquisition or language instruction.  $45,000 (Open until filled) Please visit our website at www.ovcdc.com to see job description for complete requirement and for a list of current job Opportunities. OVCDC is an Equal Opportunity Employer within the confines of the Indian Preference Act. Visit our website at www.ovcdc.com or e-mail tallen at ovcdc.com to receive an application and a complete job description or call 1-800-924-8091 ext. 109. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 994 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Sat Apr 24 14:22:33 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 24 Apr 2004 07:22:33 -0700 Subject: Munsch children's book translated into Ojibwa (fwd) Message-ID: Munsch children's book translated into Ojibwa http://www.canoe.ca/NewsStand/LondonFreePress/Today/2004/04/24/434215.html SAULT STE. MARIE -- In English it's Mmm Cookies. In Ojibwa: Mmm Pkwezhgaanhsak. Robert Munsch's 2000 children's book, about a kid who makes realistic-looking cookies out of clay and feeds them to his parents, will be launched in its Ojibwa version next week during the Canadian author's visit to Sault College. The author of Smelly Socks, The Paper Bag Princess and I Have to Go has granted the college permission to translate, at no cost, three of his published and seven unpublished works into Ojibwa. "Having a title available in Ojibwa will catch the interest of aboriginal children," said Carolyn Hepburn, Ojibwa language initiatives co-ordinator at Sault College. "The book supports our efforts to help native people reclaim the Ojibwa language." Copyright © The London Free Press 2001,2002,2003 From mikinakn at SHAW.CA Sat Apr 24 15:42:52 2004 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Sat, 24 Apr 2004 11:42:52 -0400 Subject: Munsch children's book translated into Ojibwa (fwd) Message-ID: Thanks Phil...I live in Sault Ste. Marie and teach at the local university and have not heard of this. I used Munsch's 'The Loving Tree' in my Children's Illustrated Literature class last Fall. Thanks for the post. No wonder the USA is the USA and Canada is just an 'a?' :) ------- wahjeh rolland nadjiwon ----- Original Message ----- From: "phil cash cash" To: Sent: Saturday, April 24, 2004 10:22 AM Subject: Munsch children's book translated into Ojibwa (fwd) Munsch children's book translated into Ojibwa http://www.canoe.ca/NewsStand/LondonFreePress/Today/2004/04/24/434215.html SAULT STE. MARIE -- In English it's Mmm Cookies. In Ojibwa: Mmm Pkwezhgaanhsak. Robert Munsch's 2000 children's book, about a kid who makes realistic-looking cookies out of clay and feeds them to his parents, will be launched in its Ojibwa version next week during the Canadian author's visit to Sault College. The author of Smelly Socks, The Paper Bag Princess and I Have to Go has granted the college permission to translate, at no cost, three of his published and seven unpublished works into Ojibwa. "Having a title available in Ojibwa will catch the interest of aboriginal children," said Carolyn Hepburn, Ojibwa language initiatives co-ordinator at Sault College. "The book supports our efforts to help native people reclaim the Ojibwa language." Copyright © The London Free Press 2001,2002,2003 From pasxapu at DAKOTACOM.NET Sat Apr 24 22:22:38 2004 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Sat, 24 Apr 2004 15:22:38 -0700 Subject: Munsch children's book translated into Ojibwa (fwd) In-Reply-To: <000501c42a12$ceae3dc0$9e3b4c18@yourfsyly0jtwn> Message-ID: Anytime Rolland, it is good to know that the news is of interest. sometimes i am a bit uncertain on posting particular news items and so forth. so the feedback is helpful. qo'c (later), phil cash cash UofA, ILAT On Apr 24, 2004, at 8:42 AM, Rolland Nadjiwon wrote: > Thanks Phil...I live in Sault Ste. Marie and teach at the local > university > and have not heard of this. I used Munsch's 'The Loving Tree' in my > Children's Illustrated Literature class last Fall. Thanks for the > post. No > wonder the USA is the USA and Canada is just an 'a?' :) > > ------- > wahjeh > rolland nadjiwon > > ----- Original Message ----- > From: "phil cash cash" > To: > Sent: Saturday, April 24, 2004 10:22 AM > Subject: Munsch children's book translated into Ojibwa (fwd) > > > Munsch children's book translated into Ojibwa > http://www.canoe.ca/NewsStand/LondonFreePress/Today/2004/04/24/ > 434215.html > > SAULT STE. MARIE -- In English it's Mmm Cookies. In Ojibwa: Mmm > Pkwezhgaanhsak. Robert Munsch's 2000 children's book, about a kid who > makes realistic-looking cookies out of clay and feeds them to his > parents, will be launched in its Ojibwa version next week during the > Canadian author's visit to Sault College. > > The author of Smelly Socks, The Paper Bag Princess and I Have to Go has > granted the college permission to translate, at no cost, three of his > published and seven unpublished works into Ojibwa. > > "Having a title available in Ojibwa will catch the interest of > aboriginal children," said Carolyn Hepburn, Ojibwa language initiatives > co-ordinator at Sault College. "The book supports our efforts to help > native people reclaim the Ojibwa language." > > Copyright © The London Free Press 2001,2002,2003 > From jtucker at STARBAND.NET Sun Apr 25 03:34:41 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sat, 24 Apr 2004 23:34:41 -0400 Subject: Online Education for Native students Message-ID: Dorthy, I thought I'd replied to you directly, but I see I have an unanswered email. I've added you to the list, I hope that is ok. Let me know if it's a problem. I appreciate your offer to help. I'm hoping to form a network of individuals willing to help put this idea into action. Thanks for your interest and the references who I've contacted. Jan Tucker Certified Online Teacher and Learner Adjunct Professor Lake City Community College Saint Leo University ----- Original Message ----- From: Dmark916 at AOL.COM To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, April 16, 2004 2:18 PM Subject: Re: Online Education for Native students Hello Jan: I have recently retired from the California Department of Education, but remain on the ILAT listserv. An area that is of interest in California has been to assist paraprofessionals to meet the requirements of the federal No Child Left Behind (NCLB) Act that requires a highly qualified persons to provide educational services to students receiving Title I (compensatory education) funding. Distance learning is a perfect venue for Native American paraprofessionals who need to be working on an AA degree. In California such individuals work in many remote areas of the state, where opportunities are few. If pursuing the idea of providing coursework for paraprofessionals to receive their AA degree sounds to interest to you, please contact Dr. Maria Trejo, Administrator, Even Start Office, California Department of Education, 1430 N Street, Sacramento, CA 95814. Additionally, Judy Fisch, Director of Kawia Indian Education Center, P.O. Box 39, Redwood Valley, CA 95470 might be interested, as she helped establish a credit bearing course for one group of Native American paraprofessionals. Dr Trejo's e mail is:mtrejo at cde.ca.gov Ms. Fisch's is: coyotelc at pacific.net Please contact me if I may be of further assistance at dmark916 at aol.com Best wishes on your endeavor Dorothy Martinez-K -------------- next part -------------- An HTML attachment was scrubbed... URL: From jtucker at STARBAND.NET Sun Apr 25 04:23:12 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sun, 25 Apr 2004 00:23:12 -0400 Subject: Online Education for Native students Message-ID: Sarah, thanks for responding and sharing the barriers for Northern California Hoopa Indian Reservation peoples. Your experience as an online learner is a testament to the opportunity of this medium to reach people in Geographically isolated areas. I thought I'd responded to you personally, however looking in my special folder, I see your message was marked unread. Excuse the delay in my response. I am anxious to get started looking for grand money to have a conference and continue to network with other scholars, educators, educational programs, and whom ever might be able to help create more opportunities. Jan Tucker email jtucker at starband.net ----- Original Message ----- From: Sarah Supahan To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, April 16, 2004 2:13 PM Subject: Re: Online Education for Native students Jan, I am very interested in this possibility. I live and work in a very rural area of Northern California - on the Hoopa Indian Reservation. The nearest university is over an hour away (further for many) and over a high mountain pass with bad road conditions in the winter. I have personally completed a teaching certification program on-line through CalStateTEACH so I know it can be done. I think such an opportunity could benefit many of our local students. Sarah Supahan, Director Indian Education Program KTJUSD P. O. Box 1308 Hoopa, CA 95546 530 625-1031 On Apr 16, 2004, at 10:19 AM, Sue Penfield wrote: Subject: Query: American Indian Scholars Contact Info-Online Education > Date: Thu, 15 Apr 2004 07:31:40 -0400 > From: "Jan Tucker" > Subject: Query: American Indian Scholars Contact Info-Online Education > > > Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. > > Jan Tucker > Certified online Educator and Learner > Applied Cultural Anthropologist > Lake City Community College > Distance Learning Program, > Saint Leo University Susan D. Penfield, Ph.D. Department of English and Indigenous Languages and Technology University of Arizona, Tucson, AZ 85721 -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Sun Apr 25 12:16:56 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 25 Apr 2004 05:16:56 -0700 Subject: People of Lapland still clash with colonial past (fwd link) Message-ID: People of Lapland still clash with colonial past http://www.dailynews.com/Stories/0,1413,200~20954~2106779,00.html# Article Published: Saturday, April 24, 2004 - 8:10:57 PM PST From cashcash at EMAIL.ARIZONA.EDU Sun Apr 25 12:19:48 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 25 Apr 2004 05:19:48 -0700 Subject: African languages under siege (fwd link) Message-ID: African languages under siege English is the lingua franca of SA campuses http://www.sundaytimes.co.za/2004/04/25/news/news07.asp From cashcash at EMAIL.ARIZONA.EDU Mon Apr 26 23:59:12 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 26 Apr 2004 16:59:12 -0700 Subject: Linguapax speakers urge protection for minority languages (fwd) Message-ID: Linguapax speakers urge protection for minority languages http://www.yomiuri.co.jp/newse/20040427wob2.htm Cristoph Mark Daily Yomiuri Staff Writer Languages of minority political and cultural groups must be protected to avoid being lost in favor of more dominant languages, Felix Marti warned at the inaugural Linguapax Asia conference, held in Tokyo on April 17. "A lot of the problems in our world are provoked by the lack of attention to cultural and political minorities. If you protect linguistic minorities all over the world, you work for peace," said Marti, Linguapax Institute President and human rights activist. Governments, multinational corporations and the mass media are among the agents of globalization that promote the move toward dominant languages and away from minority languages, he said. The daylong conference was held at United Nations University in Tokyo, and covered a range of issues, from the perseverance and decline of Slovene linguistic communities in Italy, Austria and Hungary, to the struggle to offer bilingual education for children in California and Arizona in the face of public opposition. Lectures were presented by experts from Japan, Austria, Hungary and the United States, and were given in English, Japanese and German. The proceedings were moderated by two of the organizers, Frances Fister-Stoga and Jelisava Sethna. "A lot of linguistic communities have decided to maintain their linguistic identity. That has been a change in the last 20 years, probably because a lot of communities until now were declining linguistic communities," Marti said. "Simultaneously, we observe some linguistic communities that are losing their linguistic practices and are now changing into 'important' languages." Many minority languages and cultures exist in Europe, and to protect them, an independent union called the Federal Union of European Nationalities was established, according to Kolomon Brenner, Assistant Professor of Eotvos-Lorand University in Budhapest. In Thailand, according to Donald Smith, linguistics expert and professor at Notre Dame Seishin University, many areas of the country have several levels of language, with locals speaking their local and regional languages, as well as standard Thai, among others. About 80 different languages are spoken in Thailand. "Today, the 80 languages...are all vital, and there is apparently no danger of language extinction, there is no phenomena of language death in Thailand," Smith explained. "People are multilingual--not bilingual--often trilingual and quadrilingual. They just speak whatever language is appropriate wherever they are." Another example of language that could be said to be thriving is that of Palau. The island nation was colonized by Spain, Japan and eventually the United States, which took the country as a protectorate following World War II. Over the years, according to Yoko Okayama, associate professor at Ibaraki University, English began to virtually wipe out the local language, with children learning less and less Palau as they went through school. To avoid the complete attrition of their native language, the tiny South Pacific nation has made Palau a part of the educational curriculum, spending a portion of each day teaching children to speak, read and write it. In many cases, parents end up learning new words from their children, Okayama said. Still, many of the world's minority languages face decay and potential extinction. In Italy, Slovene is facing extinction in the Friuli-Venezia Giulia region. Slovene speakers are a minority within the Friulian-speaking community, itself a minority Italian dialect. While use of the Friulian dialect actually expanded during the 20th century, Slovene in the area has been abandoned as a language, and most of its native speakers can no longer speak the language, said Shinji Yamamoto, senior lecturer of Italian Linguistics at Tokyo University. In the United States, bilingual education is facing a less natural, more oppressive problem on a number of fronts, according to Melvin Andrade, English professor at Sophia Junior College, and Cary Duval, associate professor in the Faculty of International Studies at Bunkyo University. In California, despite an extremely large number of residents who speak a language other than English at home, there is much opposition to bilingual education. Previously, children were expected to spend about four years in English as a second language (ESL) classes so they could obtain functional fluency, from which point they would enter regular classes. "The hope is that once ELL (ESL) students are fairly proficient in English, they can continue their education in classes with their English-speaking peers. This is nothing about preserving heritage languages though--it's to get them to use English," Andrade pointed out. However, as a backlash against a wave of immigration--particularly from south of the border--a successful ballot initiative put forward by anti-bilingual millionaire Ron Unz introduced a "sheltered English" ESL program, which reduced special instruction to one year, only allowing English to be used in classes, Andrade said. California, though, has a legal loophole, making it possible for local governments to provide such families and children with information in their primary language, and to offer linguistic assistance, thereby helping the students to participate in their own education, Duval stressed. However, he pointed out that Arizona has done away with any loopholes that would allow for such education, which is greatly affecting the Navajo tribes in the area. Many Native American languages have already become extinct. The Navajo nation is 250,000 strong, and if their language cannot survive, none of the other Native American languages have a chance, Duval warned. There is opposition--again an Unz-backed initiative--to Navajo bilingual education. The initiative aims to make English the only language to be used in an official capacity, such as teaching. In some cases, teachers have been sued for using languages other than English in their instruction. Although greater language maintenance and signs of revival have been seen in recent years, there is clearly an uphill battle to be fought to preserve the world's linguistic heritage and protect the rights of frequently displaced minorities. From cashcash at EMAIL.ARIZONA.EDU Tue Apr 27 14:58:53 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 27 Apr 2004 07:58:53 -0700 Subject: Panel: Kids key to saving language (fwd) Message-ID: Panel: Kids key to saving language http://www.argusleader.com/news/Tuesdayarticle2.shtml Terry Woster twoster at midco.net published: 4/27/2004 Schools can boost native speakers OACOMA - Native American students in South Dakota schools will be more successful in their studies if native language and culture are integral parts of the curriculum, a Todd County educator believes. Dottie LeBeau is part of an effort to revive the Lakota, Dakota and Nakota languages, both in schools and among adult Native Americans. It's a way to connect a people with their culture, says the school improvement coordinator and curriculum director at Todd County Schools. "Losing the language means losing the culture,'' LeBeau said. "We need to know who we are because it makes a difference in who our children are.'' She cites studies that suggest 90 percent of Lakota people will be unable to speak their language within a decade. Besides her duties at Todd County, LeBeau recently headed a language advocacy committee that recommended weaving the Lakota language and culture throughout schools, whether tribal, public or private. She and other members of her group made that recommendation during a summit on Native American education hosted at Oacoma last week by state Education Secretary Rick Melmer. "Children who are most proficient in their native language are also most proficient in another language and other courses,'' LeBeau told the summit participants. "When we're talking of achievement, when we're talking of No Child Left Behind, we need to have the language. We need to have the culture for our children to succeed.'' Officials at some schools with a high percentage of Native American students agree. The Smee School District near Wakpala last year added an instructor to teach the Lakota language in each classroom. At the same time, the school began developing a plan to integrate Lakota language and culture into lesson plans at all grade levels, according to Chief Executive Officer Susan Smit. Smit said the addition of Lakota language and culture to the routine school day was among reasons for an enrollment increase. Parents wanted to send their children to a school that included Lakota values and language, she said. Marty Indian School hired a Lakota language teacher for the first time this year, said Russell Leonard, elementary principal and acting superintendent. The instructor, Redwing Thomas, is fluent in the native language, Leonard said. "Each day, he goes into each of the classrooms, kindergarten through fourth grade, and spends time on the language,'' Leonard said. "In addition to that, once a week he does an Indian studies program for each class, going in and talking about the culture, history, the things these students should know.'' The effort hasn't been in place long enough for a firm evaluation, but Leonard said, "We think it's having a good effect. It's something that looks like it will be a good idea.'' Incorporating native language and culture - a relatively recent development in K-12 schools - has been stressed at tribal colleges and universities for several years. Stephanie Charging Eagle, head of graduate studies at Oglala Lakota College on the Pine Ridge Indian Reservation, is a member of LeBeau's language advocacy committee. She shared the presentation at the recent Indian education summit, saying the effort can't be limited to schools. "The schools can't do it alone,'' Charging Eagle said. "The whole community has to get involved.'' That's LeBeau's ultimate goal. "We should work it into everything, tribal council meetings, everything,'' she said. The summit report from LeBeau's group said there have been efforts for 30 years to introduce the Lakota language into schools. None of those attempts produced many fluent speakers, the report said. It also said the number of people who can speak the native language is falling. "Time is running out,'' the report said. "Based on current estimates, within the next generation, the Lakota language will be beyond recovery. Ten years ago, more than half of the population on the Pine Ridge had no speaking knowledge of Lakota. Today, three-quarters of the population is unable to speak Lakota. Within 10 years or less, 90 percent of the population will not be able to speak Lakota.'' Since most fluent speakers are older members of the tribes, their deaths hasten the loss of the language, LeBeau said. "It's really sad when we lose an elder,'' she said. "They take with them the language.'' Two years ago, Oglala Lakota College received a $420,000, three-year grant from the Health and Human Services Department's Administration for Native Americans. One of the goals of the grant is to give college staff members an incentive to learn the language. The Native American Languages Act of 1992 encouraged such grants. Congress passed that law as a way to help Native Americans retain and revive their language. As part of its grant process, Oglala Lakota College researched the loss of language among Lakota people. Part of that research showed that in 1993, 15 percent of Lakota people spoke their native language fluently, 25 percent had limited ability to use the language and 60 percent had little or no Lakota language ability. The research, done in 1996, predicted that by 2003, 10 percent would speak the language, 15 percent would have limited ability and 75 percent would have little or no language knowledge. By 2013, the college's study said, 3 percent would speak the language, 7 percent would have limited ability and 90 percent would have little or no ability to use the Lakota language. Even in 1993, that research said, only 1 percent of Lakota people younger than 21 were able to speak the language. The presentation that LeBeau's group made to the Indian education summit listed several proposed courses of action for students, communities, educators, schools, parents and education agencies. Education agencies should provide waivers from some regulations if necessary to ensure that students being taught in the native language weren't disadvantaged, the report suggested. It recommended opportunities for teachers to be certified to teach the Lakota language. Saving language A group advocating increased use of Native American language in South Dakota schools recently presented proposals during a summit organized by Gov. Mike Rounds. Among the proposals for schools were: • Make sure language policies and practices in school are consistent with the desires of parents and community. • Provide follow-through support for local language curriculum advisory committees and incentives for students to participate in language programs. • Set aside times and places where students can practice language skills in an immersion environment. • Incorporate appropriate traditional cultural values and beliefs in all teaching. • Provide an in-depth culture and language orientation program for all new teachers and administrators, including participation in an immersion camp with local elders. • Provide Nakota, Dakota, Lakota language courses for students in every high school in South Dakota, especially those with native students enrolled. Reach Terry Woster at 605-224-2760. From fmarmole at U.ARIZONA.EDU Wed Apr 28 17:35:24 2004 From: fmarmole at U.ARIZONA.EDU (Francisco Marmolejo) Date: Wed, 28 Apr 2004 10:35:24 -0700 Subject: Summer Institute for US-Mexico Border Studies Message-ID: George Mason University's second annual Summer Institute for U.S.-Mexico Border Studies provides students access to regional issues. Through academic coursework, lectures, internships and site visits, students will explore trade, immigration, cross- border dispute resolution and border security between the U.S. and Mexico. The Summer Institute on Border Studies integrates internships, presentations by various specialists and site visits on both sides of the border. During the program, students will have an unparalleled opportunity to immerse themselves in this unique border area that includes Las Cruces, New Mexico, El Paso, Texas, Cd. Juárez, and Chihuahua City, Chih. Site visits will include the Mexican Consulate in El Paso, the U.S. Consulate in Juarez, the El Paso Border Patrol Headquarters, several maquiladoras, border research institutes, indigenous organizations, and offices dealing with immigration. The presentations will cover topics such as border demographics, an overview of the region as an economic integrated trade zone, security, identity, border literature and art, the labor movement on the border, health, immigration, and NAFTA. Weekly discussions integrate local, national and international politics with specific topics related to the border region Students will be led by faculty director, Nancy Oretskin, JD, Co-Director of the US-Mexico Conflict Resolution Center and professor at NM State Univ. in the College of Business Administration and Economics. She teaches classes in Business Law, Mediation, and Negotiation and Conflict Resolution. Please direct interested students to our website for more information and application procedures: http://globaled.gmu.edu/internships/cgeinternborder.html We are extending our deadline through the end of April. This is an excellent opportunity for students to explore career opportunities and gain real-world experience guided by academic study. If you have any questions, please feel free to contact me or you may reach Nancy Oretskin directly at noretski at bae.ad.nmsu.edu or by telephone at (505) 646-1093. Sincerely, Leah Howell -- Leah Howell, Program Officer Center for Global Education, George Mason University Johnson Center, Room 235 MSN 2B8, Fairfax, VA 22030 ph: (703)993-3864 fax: (703)993-2153 email: lhowell at gmu.edu, web: http://globaled.gmu.edu -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed Apr 28 19:40:53 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 28 Apr 2004 12:40:53 -0700 Subject: Schools need to preserve Indian language and culture (fwd) Message-ID: Schools need to preserve Indian language and culture http://www.casperstartribune.net/articles/2004/04/27/news/regional/2dd2725312d4ec7287256e83006021dc.txt OACOMA, S.D. (AP) -- Incorporating native language and culture into South Dakota's curriculum will help Indian students achieve more success in school, a Todd County educator says. "Losing the language means losing the culture," says Dottie LeBeau, Todd County's school improvement coordinator and curriculum director. "We need to know who we are because it makes a difference in who our children are." Studies suggest that 90 percent of Lakota people will be unable to speak their language within a decade, LeBeau says. She wants to revive the Lakota, Dakota and Nakota languages, both in schools and among adult Indians, as a way to connect a people with their culture. LeBeau last week headed a language advocacy committee that recommended weaving Lakota language and culture throughout tribal, public and private schools. She and other committee members made several recommendations during the Oacoma summit hosted by state Education Secretary Rick Melmer: -- Make sure language policies and practices in school are consistent with the desires of parents and community. -- Provide follow-through support for local language curriculum advisory committees and incentives for students to participate in language programs. -- Set aside times and places where students can practice language skills in an immersion environment. -- Incorporate appropriate traditional cultural values and beliefs in all teaching. -- Provide an in-depth culture and language orientation program for all new teachers and administrators, including participation in an immersion camp with local elders. -- Provide Nakota, Dakota and Lakota language courses for students in every high school in South Dakota, especially those with native students enrolled. "Children who are most proficient in their native language are also most proficient in another language and other courses," LeBeau told participants. "When we're talking of achievement, when we're talking of No Child Left Behind, we need to have the language. We need to have the culture for our children to succeed." Some officials at schools with a high percentage of Indian students agree. The Smee School District near Wakpala last year added an instructor to teach the Lakota language in each classroom and planned to integrate Lakota and culture at all grade levels. For the first time this year, Marty Indian School hired a Lakota language teacher, Redwing Thomas, says Russell Leonard, elementary principal and acting superintendent. "Each day, he goes into each of the classrooms, kindergarten through fourth grade, and spends time on the language," Leonard said. "In addition to that, once a week he does an Indian studies program for each class, going in and talking about the culture, history, the things these students should know." Native language and culture has been stressed at tribal colleges and universities for several years, says the head of graduate studies at Oglala Lakota College on the Pine Ridge Indian Reservation. But Stephanie Charging Eagle says the effort can't be limited to schools. "The schools can't do it alone," Charging Eagle says. "The whole community has to get involved." From cashcash at EMAIL.ARIZONA.EDU Thu Apr 29 16:29:30 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 29 Apr 2004 09:29:30 -0700 Subject: tech.life@school | Educators get help to improve teaching skills (fwd) Message-ID: tech.life at school | Educators get help to improve teaching skills By Joyce Kasman Valenza Philadelphia Inquirer Teachers and administrators continually search for high-quality professional development opportunities. But today the search seems more urgent. We must meet the new federal mandates of the No Child Left Behind Act, we must retool if we are thoughtfully to integrate new and emerging technologies, and we must meet new state requirements for professional-development credits. And good teachers and administrators understand that to improve their practice, they need to look outside their classrooms and buildings. They don't have to look far. MAR*TEC, the Mid-Atlantic Regional Technology in Education Consortium, at Temple University serves Pennsylvania, New Jersey, Delaware, Maryland, and Washington. The consortium provides programs and technology tools to support "the effective, continuous professional development of K-12 teachers, both as individuals and as a community of practitioners." "We do everything from technology integration at state level to professional development for teachers," said Joan Pasternak, MAR*TEC's professional-development coordinator. "Because we are a nonprofit, we are able to offer very reasonable rates for professional development." This coming school year's professional-development lineup for teachers features Using Technology to Enhance Project-based Learning, Integrating Technology Into the Curriculum: Math/Science, and Integrating Technology Into Regular Classrooms to Differentiate Instruction for Students With Diverse Learning Abilities. For administrators, the 2004-05 offerings include Promising Approaches to Closing the Digital Divide, Creating a Technology Culture in Schools, Understanding "Scientifically Based Research" (the research endorsed by NCLB), and Data-Driven Decision Making. The newest of MAR*TEC's professional-development tools is ReflectionConnection, a Web-based collaboration tool. Based on protocols developed by the Coalition of Essential Schools, MAR*TEC uses ReflectionConnection to provide teachers extended support and follow-up workshops. But it can be used in a variety of professional-development contexts. The site notes: "Anyone can create small, private learning circles to share samples of student work or any work-related artifacts in an inquiry-based, problem-solving exercise." The beauty of this online coaching strategy is that it can be accessed any time, any place, at the convenience of the professional. Lesson plans, student work, dialogues can be archived for later research and evaluation. "Other professions reflect on their practice," said Pasternak. "They look at the case they lost, or the patient who didn't get better, or the building that collapsed. What went well; what didn't. Teachers need support systems, too. For the average teacher, ReflectionConnection is a way to create a study group, moving student work beyond one pair of eyes... . We've had administrators put up case studies or budgets or other workplace documents for group discussion and peer advice." MAR*TEC offers a variety of other professional-development tools. An educational-software-products review chart helps professionals evaluate current types of educational software and which software companies provide evidence that they are meeting the scientifically based research requirements mandated by the No Child Left Behind Act. LOCATE (Locating Online Courses to Advance Technology in Education) is a searchable database of online courses for educators focused on educational-technology skills. My search for WebQuest courses yielded 10 course possibilities ranging in price from free to $900. Database entries address such details as whether the course will satisfy your state's professional-development requirements. The educational software preview center is a collection of practitioner reviews for more than 200 products. The searchable catalog includes classroom integration advice. MAR*TEC also has resources for adult literacy and English as a Second Language instruction, preservice resources and opportunities in technology integration, and a compilation of online training options. For further information, contact the Mid-Atlantic Regional Technology in Education Consortium at 1-800-892-5550 or visit www.temple.edu/martec/. Contact columnist Joyce Kasman Valenza at Joyce.Valenza at phillynews.com. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 30 15:34:36 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 30 Apr 2004 08:34:36 -0700 Subject: Takic Language Project (fwd link) Message-ID: Takic Language Project THE TAKIC LANGUAGE REVITALIZATION PROJECT http://www.americanindian.ucr.edu/partnerships/tlp.html Teaching Luiseño to Luiseños Make that ‘k’ as far back in your throat as you can: Teaching Luiseño to Luiseños By: Kris Lovekin http://www.americanindian.ucr.edu/partnerships/makethatk.html From cashcash at EMAIL.ARIZONA.EDU Fri Apr 30 15:43:01 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 30 Apr 2004 08:43:01 -0700 Subject: Nunavut film crew aims to record every Nunavut elder (fwd) Message-ID: April 30, 2004 Nunavut film crew aims to record every Nunavut elder Producer hopes project will give youth life survival skills GREG YOUNGER-LEWIS http://www.nunatsiaq.com/news/nunavut/40430_04.htm [photo inset - Jolene Arreak says “the connection between the past and now is culture, values and tradition” passed on to youth by elders like her grandfather, Joanasie Benjamin Arreak, of Pond Inlet. (PHOTO BY GREG YOUNGER-LEWIS)] A team of Nunavut film producers are embarking on an ambitious mission to put the legends and stories of every elder in the territory on video. A camera crew has already recorded the advice and stories of all the elders in Pond Inlet for archives being assembled by Inuit Communications System Ltd., the commercial branch of the Inuit Broadcasting Corporation. The group travelled to Pangnirtung this week, and plans to cover four more communities in the next year. Jolene Arreak, a 26-year-old film producer who played a key part in making the elders video project into a reality, says it will forge a bond between youth and elders that she fears is rapidly disappearing, along with the Inuktitut language and traditional Inuit culture. “They’re being lost in the modern world,” Arreak said. “[Elders] are worried about the future of youth and where they’re going, and they want to make sure they [youth] have at least something to fall back on.” Arreak said she hopes the videos will give young Inuit the life skills that she inherited from grandparents, who raised her and 14 other children in Pond Inlet. She suggested that without their guidance, she would have lacked the skills needed for university in the South, a daunting step for a youth who had never left her community before. “What I learned from my grandparents helped me survive wherever I go,” Arreak said. “I’m trying to pass down to youth what’s been passed to me by my grandparents, because it’s been useful for me.” Arreak recently met with her bosses at ICSL about recording elders’ stories and teachings on video, after she attended an Aboriginal conference in the South. Arreak said she was inspired after hearing that other communities were also struggling with protecting their language and preserving elders’ traditional knowledge. But the project didn’t come without sacrifice. For now, film crews have to volunteer their time to make the elders’ recordings while they’re in the communities working on other documentaries. Charlotte de Wolf, production office manager at ICSL, said her company doesn’t have extra funding for the elders’ archives project, and instead puts time aside while they’re in communities doing a separate elders documentary series for the Aboriginal Peoples’ Television Network. Through $90,000 in funding from the Nunavut Film Board, ICSL is assembling a documentary series on Inuit culture as told by elders. The first of the six films will focus on Arreak’s relationship with her grandfather, and about her return to Pond Inlet after her grandmother’s death. Other films in the series will touch on subjects like Inuit mysticism and balancing traditional and modern knowledge in Nunavut today. Although the project will require further funding, de Wolf said she’s hopeful her crew will travel beyond the six communities chosen so far — Pond Inlet, Pangnirtung, Iqaluit, Clyde River, Baker Lake, and Taloyoak. Once the documentary series and archiving are finished, elders will be consulted about where their stories are kept and who has access to them, said de Wolf. “The elders’ stories are property of the elders,” she said, adding that the video storage could be anywhere from that National Archives in Ottawa, to a future facility somewhere in Nunavut. Arreak’s grandfather, Joanasie Benjamin Arreak of Pond Inlet, said the elders archives project fits with why his generation dreamed of creating Nunavut. “The reason we wanted Nunavut was to bring the culture back to future generations,” Arreak, 76, said in Inuktitut. “We want them to have the good life that we lived in the past. We’re trying to bring traditional Inuit knowledge to the youth for the main reason that we want them to know the difference between right and wrong. The youth today don’t seem to know that anymore.” Most elders have already been chosen for the documentary part of the ICSL project, but organizers are still scouting for residents in the communities to coordinate the filming. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 30 15:51:59 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 30 Apr 2004 08:51:59 -0700 Subject: In Her Own Tongue (fwd) Message-ID: In Her Own Tongue by Gayle Goddard-Taylor http://www.americanprofile.com/issues/20040425/20040425_3859.asp [photo inset - Jessie Fermino painstakingly compiled a dictionary in her native language. Allen Scott Kingsley] The dream started more than a decade ago. Cape Cod, Mass., resident Jessie Little Doe Fermino saw faces that seemed familiar, faces that looked like they belonged to her own tribe, the Mashpee Indians. But the words they spoke had no meaning for the then-37-year-old social worker. When the dream returned again and again, she began to suspect it was a vision and that something was being asked of her. “One day as I was driving to Woods Hole, I saw a sign for Sippewisset,” she recalls. “That’s when I realized the words I was hearing had to be Wampanoag.” Her vision began to take the form of a question: Would today’s tribal members welcome back their native language, a tongue that had languished for more than 150 years? She posed the question to the two area Wampanoag tribes, the Mashpee of Cape Cod and the Aquinnah of Martha’s Vineyard, not convinced that she would get the unanimous support she was seeking. Amazingly, not a single tribe member was opposed. Some felt the vision hinted of an ancient prophecy that predicted the tribes would abandon their language but it would later return to them. As she began research, Fermino discovered that Wampanoag was one of 33 Algonquian languages, and it had two distinct dialects—island and mainland. Fortunately, much of the Algonquian language had been preserved in Colonial documents. “We were the first North American nation to have an alphabetic writing system,” Fermino says. Then, in another stroke of luck, she was able to find in Boston one of the 12 remaining King James bibles translated into Wampanoag in 1655 by missionary John Elliott. But soon things began to get more complicated, starting with spelling. “People spelled words however they felt like spelling and so the Wampanoags did the same thing when they started writing,” Fermino says. And when Fermino began looking at linguistic analyses of her ancestral tongue, she realized she was in over her head. “I had no background in linguistics, so I couldn’t understand it,” she says. Undeterred, she applied for a one-year fellowship at the Massachusetts Institute of Technology to study with world-renowned linguist, the late Kenneth Hale. It was a productive partnership that would blossom into friendship. “He was my professor, my mentor, and my best friend,” she says. But by year’s end, Fermino had only begun to grasp the Algonquian language. Her goal of compiling a dictionary, she realized, would require graduate studies. So for another three years she juggled family, work, and studies, while also beginning to teach what she knew to tribal members. Today, Fermino has developed a language curriculum for her students, who range in age from 12 to 78. Some even come to class with infants in tow. Her dictionary-in-progress has grown to 6,800 words. Two of her advanced students have begun teaching, freeing her up for research. And on a personal level, Fermino converses with her children in Wampanoag, although, she quips, “they keep asking how to tell me to shut up.” Fermino’s quest is hardly unique. Similar efforts to revive indigenous languages have blossomed across the country in the last few decades. In 1978, the American Indian Language Development Institute was launched in San Diego with the goal of training potential teachers for the Yuman language group, which includes the southwestern Hualapai, Havasupai, and Mohave tongues. Today, more than 20 language groups are represented, says Professor Akira Yamamoto of the University of Kansas, one of the institute’s founders. At the time of European contact, some 600 native languages were spoken across North America, Yamamoto says. Today, only about 210 survive. For Fermino, bringing the Wampanoag language back to her tribe has solidified her own sense of what it is to be an American Indian. “It feels like I’m living my life in a good Indian way,” she says. Gayle Goddard-Taylor is a frequent contributor to American Profile. From andrekar at NCIDC.ORG Thu Apr 1 16:09:28 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Thu, 1 Apr 2004 08:09:28 -0800 Subject: Needed Every Day (language) Message-ID: 03/17/2004 - WINDOW ROCK AZ By Jim Snyder/The Daily Times Every Navajo child should receive daily Navajo language and cultural instruction from kindergarten through their senior year of high school, Leland Leonard, acting Navajo Division of Din? Education director, said Tuesday. Leonard, the former chief executive officer of the Phoenix Indian Center, said he will meet with the Central School District administration in Shiprock to discuss bilingual education issues raised by parents in Shiprock and other Navajo communities. "This is 2004. Things have to change," he said. "People forget it's the children, the Navajo children, the kids we're talking about. It's their future. This stuff about territorialism needs to stop." The former Marine said the key to Navajo education is for children to learn their language and culture while "embracing the dominant white society." "We're a double-edged sword," he added. Leonard has the support of Navajo Council Education Committee Vice Chairman Wallace Charley and other committee members to be endorsed by the full Council during its spring session April 19-23 in Window Rock. He was appointed by Navajo President Joe Shirley Jr. "We have somebody we can work with," Charley said last week. Leonard has a bachelor of science degree in education from the University of Arizona and a master of art degree in education from Northern Arizona University. "They told me when I landed in Window Rock to come running and that's exactly what I've been doing," Leonard said since he began his job March 1. Jim Snyder: jims at daily-times.com Copyright ? 2004 Farmington Daily Times, a Gannett Co., Inc. newspaper. -- Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/?location=listinfo From cashcash at EMAIL.ARIZONA.EDU Thu Apr 1 16:49:01 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 1 Apr 2004 09:49:01 -0700 Subject: Linguist: Increasing immigration sparks debate over language (fwd) Message-ID: Linguist: Increasing immigration sparks debate over language http://www.bgdailynews.com/articles/stories/public/200403/31/0daJ_news.html By Jason Dooley, jdooley at bgdailynews.com Wednesday, March 31, 2004 With the American population becoming increasingly multilingual, debates over whether the nation should adopt English as an official language have intensified over the past several years. But the United States is far from alone in struggling with the issue, linguist Christina Bratt Paulston said during a lecture at Western Kentucky University on Tuesday night. ?A couple of weeks ago, 5,000 high-school students rioted in the streets of Riga, the capital of Latvia,? Paulston said. ?They did it because the Latvian Parliament had passed a law that said all Latvian students had to have at least 65 percent of their curriculum in the Latvian language.? Most of the students were of Russian descent, the children of those who occupied Latvia for half a century until the early 1990s. ?Nearly all of the Russian speakers in Latvia are monolingual, while nearly all of the Latvian speakers are multilingual,? Paulston said. ?This is a classic situation for language shift, and the Latvian Parliament was trying to prevent the death of their language.? A similar situation exists now in France, where universal public education was one of the outcomes of the French Revolution in the late 18th century. The spread of public education in the French language lead to the death of several other dialects, such as Occitan, Paulston said. Now, the Academie Francaise closely guards its language ? to the point that the French Supreme Court had to decide whether the word ?hamburger? should be accepted into the French language. Language rights are becoming a growing issue worldwide as mass communication and globalization of trade have made the world a much smaller place, Paulston said. ?We had a church excommunicated by the Vatican not too long ago because they still wanted to use Latin in the mass,? she said. ?So these issues have been coming up a lot in different contexts.? The idea of language rights is a fairly new one, but so is the idea of human rights in general, Paulston said. ?Human rights is a fairly generally accepted notion, but you may be surprised to hear that it really didn?t exist until after World War II and the reaction to the Nazi atrocities,? she said. The United Nations, European Union and other international organizations are being forced to look at the issue as more and more places like Latvia face it, Paulston said. ?It?s coming up for the UN, and at present, the EU is blackmailing countries like Romania, Latvia and Bulgaria for recognition of minority languages,? she said. ?The EU has a charter for minority languages and they just last week had a conference in Caledonia, Spain, about how poor the EU is about language policies.? Meanwhile, in the United States, 28 states have adopted English as their official language ? Kentucky did so in 1984. Two others recognize two official languages ? English and Cajun French for Louisiana, and English and the Hawaiian language for Hawaii. ?It?s interesting that the Hawaiian language, which is dead as far as usage, is still recognized as an official language,? Paulston said. Moves to classify the United States as English-only are probably ill-conceived, since the vast majority of Americans already speak the language, as do a majority of people around the world, she said. Despite an unprecedented spike in immigration to America during the 1990s, only 3 percent of U.S. citizens said they spoke little or no English in the 2000 census. However, 47 million Americans, about 20 percent of the country?s population, said they speak a different language in their homes. ?Most (immigrants) are bilingual,? Paulston said. ?That?s what makes this issue sad ? the loss of the heritage language. Ninety-four percent of second-generation Latin Americans speak English, but only 60 percent speak their native tongue.? English-only, then, is a movement with little purpose, she concluded. ?The argument for English-only is based on the idea that the most dominant world language in the history of the world is under siege,? she said. ?It is not; it has never been stronger.? Jeanne Logsdon, a Western senior from Louisville, said she hopes America doesn?t go English-only. ?I?m going to be a teacher, and I don?t want to be in the situation where I can?t communicate with my students,? Logsdon said. ?So if I need to speak in another language, then that?s fine.? Logsdon, who speaks some French in addition to English, said she wishes she had taken Spanish classes during her education to better enable her to work with students. ?I spent two months in California last summer, working with inner-city kids,? she said. ?Sometimes, it was just awful because they spoke Spanish and we couldn?t speak to each other.? From cashcash at EMAIL.ARIZONA.EDU Thu Apr 1 19:09:12 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 1 Apr 2004 12:09:12 -0700 Subject: Book Reviews On-line: Making Dictionaries (fwd) Message-ID: http://www.aaanet.org/aes/bkreviews/result_details.cfm?bk_id=1710 American Ethnologist Volume 30 Number 3 August 2003 posted September 2003 Book Reviews On-line Making Dictionaries: Preserving Indigenous Languages of the Americas. William Frawley, Kenneth C. Hill, and Pamela Munro, eds.. Berkeley: University of California Press, 2002. vi + 449pp. , list of contributors, bibliography, index. Nora C. England University of Texas at Austin This collection of 16 essays and a lengthy introduction by the editors covers a lot of territory, from form and meaning in dictionaries, the role of dictionaries in indigenous communities, and technology and dictionary design to specific projects and personal accounts. The chapter authors are all well known for their work with North and Central American indigenous languages (no South American languages are represented here). The editors begin with a thoughtful introduction that sets forth ten issues related to making dictionaries and the ways in which the individual chapter authors address them. These issues include the forms that should be used for headwords; how linguistic theory should or should not be taken into account in lexicography; literacy and related topics such as orthographic choice; the use of graphics of all sorts, including in multimedia dictionaries; the role of the community of users; how a single dictionary serves multiple purposes; how much historical information should be included and where; the benefits of changes in technology in dictionary making; the challenges of making dictionaries for languages that have no lexicographic tradition; and the necessity of violating rules of consistency at some point. A sampling of the articles immediately whets the appetite for more. Ken Hill?s chapter (?On Publishing the Hopi Dictionary?) recounts in fascinating detail how the issues that arose in one community almost blocked a dictionary?s publication, in spite of the fact that considerable care was taken from the beginning of the project to secure full consent of all parties to its publication. Catherine Callaghan (?Writing a User-Friendly Dictionary?) brings to her chapter the experience of working on Miwok dictionaries for over 30 years. She makes a number of recommendations for what to include and how to present dictionary material, but even more interesting is her reference to substantial changes that occurred during the period of her research. One, of course, was the advent of computers, but another was the realization, after testing the dictionary among speakers of the language, that the original orthography was incomprehensible simply because it used too many completely unfamiliar symbols. Paul Kroskrity (?Language Renewal and the Technologies of Literacy and Postliteracy?) takes the discussion about technology much further in his description of the CD-ROM that he and a team produced for Western Mono. Keren Rice and Leslie Saxon (?Issues of Standardization and Community in Aboriginal Language Lexicography?) discuss differing approaches to standardization taken in the preparation of three dictionaries of Northwest Territories Athasbakan languages (Dogrib, Slave, and Kaska). The three dictionaries vary between presenting a single well-defined dialect, a dialect or language with considerable internal diversity, and wholly different languages. Rice and Saxon?s discussion of the approaches resulting in the different models lucidly highlights some of the issues in community decision-making processes that have an impact on linguistic work. In fact, one of the several strengths of this book is that the editors and authors pay particular attention to community issues--especially in terms of community decision-making, the differences between academic dictionaries meant primarily for linguists and nonacademic dictionaries meant primarily for speakers or students, and the roles of dictionaries in encouraging literacy. The reference in the subtitle of the book to language preservation suggests that community perspectives should be included, and they are. Although lexicography is a field that is represented by a great many books (unlike, for instance, grammar writing, which is the subject of few, if any, comprehensive texts), Making Dictionaries is still a very welcome addition to the field. In it are collected essays about a particular area of the world that is of considerable interest to American anthropology and linguistics; the essays are written by linguists with many years of experience in the field, they are highly readable, informative, and even entertaining, and the authors take quite seriously the involvement of the community in the whole lexicographic process. Even for researchers who have already made their dictionaries, there is a lot of material for thought, and for those who have not yet finished, the book is invaluable for raising important and complex issues. For those anthropologists and linguists who have no intention of writing a dictionary, the book is still worthwhile reading for the information it contains about lexical issues and community?scholar relations. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 2 16:38:34 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 2 Apr 2004 09:38:34 -0700 Subject: USA to intervene Siberia? (fwd) Message-ID: USA to intervene Siberia? - 04/02/2004 18:38 http://english.pravda.ru/printed.html?news_id=12412 The USA is getting ready to interfere in Russian domestic policy under the excuse of protecting human rights. The real cause of this interfering will be the oil-bearing territory of Siberia populated by small native peoples. The Wall Street Journal suddenly became interested in the native peoples of Siberia. The newspaper of the US business told its readers about the peoples of Siberia who are dying out, and the efforts of brave linguists on restoring the disappearing language of Khant people. American business is unlikely to be altruistic, this all is about controlling the oil-bearing Siberian regions. The easiest way to get hold of Siberian oil is using the native Siberian peoples as a tool. The Wall Street Journal wrote about 71-year old Elizaveta Sigiletova, one of the last bearers of the Khant language which is on the brink of disappearance after being attacked by Russian language. The lady was forced to speak Russian since she went to school, and this made her forget much of her native language. She was able to produce only several words in Khant. Being the crossroad of migration flows since the Stone Age, the forests of Siberia preserved the cultures of dozens of tribes, such as Saami, Karels, Veps, Mori and others. Rusification of the last 30-50 years brought these peoples on the brink of extinction. In the 18th century Slavs came here to introduce Christianity. The revolution of 1917 brought many changes. The Bolsheviks started implementing their idea to make minorities Soviet citizens. They put Khant children in boarding schools and their parents in the kolkhoz (collective farms), and requested them to speak Russian. In 1960 oil was discovered in Siberia, and millions of Russian-speaking oil industry workers arrived in the region. Demoralized Khants accepted Russian way of life. Some of them became alcoholics (they drink vodka and home-brew). ?Russians keep telling us that we could neither write nor read before their arrival. Well, they brought culture, literacy and education, but they destroyed our way of life, says Klavdia Demko, one of the Khant activists. It does not matter to the Wall Street Journal that the tiny tribes were never engaged in oil industry and forgot their native language. The most important thing is to demonstrate that besides Russia, Siberia has another master. The relic tribes fit this purpose. But there is a problem ? there are only 15 people in this tribe, and they forgot their dialect. However, if there is no tribe, it should be invented. Specialists are hired. Native peoples are made of the fragments of tiny tribes, attempts are made to restore their genuine language. The Tomsk University linguists working on restoring the Khant language, are depicted as enthusiasts. The US leading media outlet for business is unlikely to write about enthusiasts. The interest of Americans to Khants in Siberian taiga looks suspicious. The USA is good in creating countries from nothing. In the beginning of the 20th century the USA was in need of controlling the Panama Canal. The States made everything possible to separate a part from Columbia and establish new state Panama. The USA made an agreement with Panama on leasing a part of its territory for constructing Panama Canal. Later it was detected, that the US citizen signed the agreement on behalf of Panama. The fake country was established, its fake people received freedom and independence, Americans benefited from using the Panama Canal. Today oil-bearing Siberia can become in the role of Panama. The article in the Wall Street Journal is just the first attempt. By starting the fight for the rights of Khants oppressed by Russians, control over Siberian oil can be obtained. And this, one should expect no mercy. Americans are excited with the way of life of the relic tribes living in nomads tents, and irritated with Russians who brought civilization in the area. It looks like Americans are preparing new Panama in Siberia. Yaroslav Rodin. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 2 16:43:50 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 2 Apr 2004 09:43:50 -0700 Subject: Book about berries grows from folk tale (fwd) Message-ID: Book about berries grows from folk tale http://www.adn.com/weekend/story/4914039p-4848549c.html [photo inset - Writer-illustrator Teri Sloat and storyteller Betty Huffmon collaborated to create "Berry Magic," a story that grew out of a folk tale Huffmon heard as a child in Goodnews Bay. The book, which includes a recipe for akutaq, or Eskimo ice cream, will be part of Alaska Northwest Books' effort to publish books in languages native to Alaska. Click on photo to enlarge] By KATY SPANGLER Daily News correspondent (Published: April 2, 2004) A retired Bush teacher and a Yup'ik elder will share some Alaska magic with our community this weekend. Noted writer-illustrator Teri Sloat and storyteller Betty Huffmon will introduce their latest picture book, "Berry Magic" (Alaska Northwest), in a series of events in bookstores around town Friday and Saturday. "Berry Magic" is a pourquoi tale of how the berries of the tundra came to be. The book grew out of a folk tale Huffmon heard as a child in Goodnews Bay. A grumpy mother sent her noisy daughters out to the tundra to play. Each turned into a delicious berry -- cranberry, blueberry, salmonberry and raspberry -- and that was the story. Huffmon and Sloat, who have collaborated before on the noted Yup'ik tale "The Eye of the Needle," decided to expand the tale into a story with a plot. Working together -- mindful of both Yup'ik traditions and beliefs as well as modern demands for stories with beginnings, middles and ends -- they dreamed up a charming story of a little girl, Anana, working her first magic. After hearing her elders complain about the drab taste and dryness of black crowberries, Anana grabs the sewing basket her grandmother gave her. In it, she finds bits of skins and furs, beads and tiny scraps of cloth. The items in this bag, Sloat noted, were authentic. "We went through Betty's mother's sewing bag and found many of the things that are pictured in the story," she said. >From these materials, Anana crafts four beautiful dolls. Each doll wears a skin parka and a pela- tuuk, or head scarf, of a bright color -- red, blue, orange and rosy pink. Each doll's parka is decorated with beads and trim of the same colors. When the dolls are finished, Anana puts them in a bag and climbs a nearby hill, where the crowberries grow. When she gets to the top, the moon rises, and Anana begins to dance, singing, "Atsa-ii-yaa, Atsa-ii-yaa, Atsaukina!" ("Berry, berry, be a berry!") Each doll in turn comes alive. As she dances and plays in the tundra, the dolls spread their berries -- you guessed it: red cranberries, blueberries, orange salmonberries and those special rosy raspberries -- for all to gather and eat. Later, when the women come to pick berries, they are delighted with the beautiful array of colors and delicious tastes and use them to make their akutaq (Eskimo ice cream). "Berry Magic" is a charming book. Sloat's colored pencil illustrations are lively and richly colored. A recipe for akutaq completes the book. The story is simply and clearly told, testifying to the faith and goodness of a child's magic. But there is another story as well. In May, Alaska Northwest Books will launch an ambitious project of publication in languages native to Alaska. The Yup'ik version of "Berry Magic" will be introduced in village schools on the lower Kuskokwim River. Another version in Yupiit will follow. Alaska Northwest plans to work with school districts and organizations to provide this and other children's books in Alaska Native languages. With the increased emphasis on early reading skills, Native language editions of local stories presented in high-quality picture book format should support the cultural and social well-being of young children. This, as well as the opportunity to experience print in their home language, encourages the beginnings of reading. Anyone who has watched a child learn to read recognizes this as real magic. Freelancer Katy Spangler is an associate professor at the University of Alaska Southeast, where she coordinates and teaches in an elementary teacher credential program for students in rural communities in Alaska. From sjtatsch at UCDAVIS.EDU Fri Apr 2 20:45:17 2004 From: sjtatsch at UCDAVIS.EDU (Sheri Tatsch) Date: Fri, 2 Apr 2004 12:45:17 -0800 Subject: Info on epidemics In-Reply-To: <7F4FA3FB24EC7040825418FFCCA088FB1EB830@ecufacstaf1.intra.e cu.edu> Message-ID: Hi Resa, you will want to look at Cook 1955, "The Epidemic of 1830-1833 in California and Oregon. His bibliography will lead you to other good sources. -Sheri. At 11:39 AM 3/31/2004, you wrote: >Hi, everyone. I have a special request of you all. Can anyone suggest >places to look for information on the smallpox, measles, and mumps >epidemics in this country among indigenous peoples? I have a friend who's >an immunologist who is going to teach a course on the politics of >infection/chemical warfare, and he wants to read some materials and use >them in his class. In particular, it would be helpful if these things >were written from our (i.e., a Native American) perspective. Any >suggestions would be greatly appreciated. > >Thanks. > >Resa > >Resa Crane Bizzaro >English Department >East Carolina University >Greenville, NC 27858 >(252) 328-1395 - Office >(252) 328-4889 - Fax ________________________ Sheri Tatsch Executive Director Native American Language Center Department of Native American Studies University of California, Davis 95616 (530) 754-8361 Fax: 752-7090 -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Fri Apr 2 23:17:28 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 2 Apr 2004 15:17:28 -0800 Subject: Self-Determination Through Education Message-ID: The theme of the 27th annual California Conference on American Indian Education (CCAIE) is " Self-Determination Through Education." This year~Rs event is being held in Los Angeles, CA on April 22-24, 2004. Awards ceremonies will be held to honor Elders who have made a significant contribution to education within their communities and to recognize, The Educator, Student and Parent of the year. Tim Giago (Lakota), a Native Publisher/Journalist and now US Senatorial candidate from South Dakota, will give the opening Key Note address. Conference Co-Sponsors are the California State Department Of Education-American Indian Education Office, and the 29 California Indian Education Centers ( http://www.cde.ca.gov/iasa/indir.html ) An opening night reception will feature presentations and performances by Arigon Starr (the Kickapoo Diva), Joy Harjo (Creek), Carolyn Dunn-Anderson (Muscogee, Seminole, and Cherokee), Floyd Red Crow Westerman (Sisseton-Wahpeton Dakota) Red Feather Youth Dancers (Paiute), and Comedian Charlie Hill-invited (Oneida). Additional activities held during the conference include health screening services, fun and education children~Rs activities, California Tribal dance presentations and an inter-Tribal Pow Wow. Please join us at the LAX Westin for this conference that is one of the oldest and largest State Indian Education events with over 800 registrants and a total of over 2000 visitors. For more information please contact: CCAIE life at charterinternet.com (530) 275-1513 P.O. Box 729 Shasta Lake, CA 96019 Or to get the conference brochure please go to: http://www.ncidc.org/2004conference.pdf Or email andrekar at ncidc.org -- Andr? Cramblit: andre.p.cramblit.86 at alum.dartmouth.org is the Operations Director Northern California Indian Development Council NCIDC (http://www.ncidc.org) is a non-profit that meets the development needs of American Indians To subscribe to a news letter of interest to Natives send an email to: IndigenousNewsNetwork-subscribe at topica.com or go to: http://www.topica.com/lists/IndigenousNewsNetwork/subscribe/?location=listinfo From cashcash at EMAIL.ARIZONA.EDU Sun Apr 4 05:37:03 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 3 Apr 2004 22:37:03 -0700 Subject: Cultural Diversity & Language Education Conference (fwd) Message-ID: Cultural Diversity & Language Education Conference - September 17-19, 2004 Imin International Conference Center University of Hawai?i at Manoa, Honolulu, Hawai?i CALL FOR PROPOSALS (extended deadline: April 15, 2004) http://nflrc.hawaii.edu/prodev/CDALE/ The conference will focus on theories, policies, and practices associated with cultural and language diversity in educational contexts and will provide a forum for examining a broad range of issues concerned with the potential and challenges of education that builds on diversity. ? The primary strands for exploring diversity in language education at the conference are: Foreign/Heritage Language Education Bilingual/Immersion Education English Language Education Language Education Planning and Policy Literacy Education Proposals for presentations related to theory, research, practice, and policy in these strand areas are welcome and can be submitted online (below)! PRESENTATION CATEGORIES Individual papers: 20 minutes for presentation; 10 minutes for discussion Colloquia: 3 & 1/2 hours - first 3 colloquia papers (20 minutes for presentation and 10 minutes for discussion each); 30-minute break; final 3 colloquia papers (20 minutes for presentation and 10 minutes for discussion each) Workshops: 3 & 1/2 hours - 3 hour workshop with a 30-minute break in the middle Abstracts for all proposals are submitted for blind peer review. IMPORTANT DATES APRIL 15, 2004 - EXTENDED DEADLINE FOR PROPOSAL SUBMISSIONS APRIL 30, 2004 - Notification of proposal selections JUNE 15 , 2004 - Accepted presenters must confirm their participation in the conference and pay their registration fees QUESTIONS? Contact us at nflrc at hawaii.edu From cashcash at EMAIL.ARIZONA.EDU Sun Apr 4 17:08:58 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 4 Apr 2004 10:08:58 -0700 Subject: Native language goes online (fwd) Message-ID: Posted on: Sunday, April 4, 2004 http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html Native language goes online By Vicki Viotti Advertiser Staff Writer The word is out on Ulukau, an online digital library that's placing Hawaiian vocabulary, and some literature, a click away from the world. The Bible, two Hawaiian-English dictionaries, a journal of archival Hawaiian texts, a collection of Hawaiian-language newspapers and a book about Kamehameha are posted at Ulukau: The Hawaiian Electronic Library (ulukau.olelo.hawaii.edu/english.php). Its developers say there's more to come. The dictionaries on the newly launched e-library, which in recent weeks has been getting well more than 10,000 hits a day, are by far its most popular element, the creators say. The site is posted in mirror-image Hawaiian- and English-language versions: You switch back and forth from a link at the top of every page. It's the brainchild of two parents: the Native Hawaiian Library, a program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian Language at the University of Hawai'i-Hilo. And, continuing the family metaphor, it's a cousin of a similar Maori e-library ? appropriate, given that Hawaiian and Maori are linguistic kin. A team at the University of Waikato in New Zealand five years ago developed the free digital program Greenstone, the software that underlies the university's Maori Language Newspaper Project, as well as Ulukau. Stefan Boddie, one of the team members in New Zealand, remains on call as a consultant for Ulukau. He helps the Hawai'i staffers make their own enhancements work with the base program, which Boddie said is kept very simple so that less-developed nations can use it on the kind of computer system they have. "One of the main goals was that it would be free and easy to run on old computers," Boddie said in a telephone interview, adding that digital libraries can be saved on CDs for use in places where the Internet isn't available. But in Hawai'i, where computers are pretty slick and high-speed Net access is popular, Greenstone can be upgraded with bells and whistles developed to make Ulukau resonate better with the Hawaiian language. For example, said Keola Donaghy, technology coordinator at the UH-Hilo language center, an add-on keypad on the page enables users of the online dictionary to tap out Hawaiian diacritical marks ? the 'okina and the kahako ? regardless of their own computer gear. And, he said, the search mechanism will hunt for words that appear as stand-alone entries as well as parts of other words ? a boon for those researching compound Hawaiian personal or place names, he said. "It does an inclusive search," Donaghy said. "Say you were looking for the word ali'i. It could give you that and any word that contains the word ali'i." Some files are viewable directly through a Web link; others must be downloaded as Adobe Acrobat files that can be opened later. There are images stored online as well, so that the visitor can view the archival (sometimes handwritten) document as well as the searchable text. Donaghy is one of those leading the Web site's team locally, along with Robert Stauffer of Alu Like, an organization that provides services to Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of the publications posted at the e-library. Because there are Hawaiian and English versions of all library sections, they have been able to tell that roughly half the hits have been people who understand Hawaiian but are doing research or just need a little nudge. "Besides giving you the definition, it gives you the spelling, with the marks," he said. "They may know the word, but they don't remember where the kahako is." Ulukau can be used to produce compact discs of the content, but its online edition can be kept up to date, Donaghy said. "The beauty of doing it online is we can continually add to it and not have to produce new CDs," he said. Coming in the next few months is a new section that will house academic papers written by current scholars and new titles, including the Hawaiian-language version of "Kamehameha and his Warrior Kekuhaupi'o," already on the site in English. The hope is that the e-library can house treasures of Hawaiian literature and new writings in one place, works that otherwise are found in collections scattered throughout the Islands, said Kalena Silva, director of the Hawaiian language college at UH-Hilo. The name of the library, Ulukau, derives from "ulu kau," a term in the dictionary referring to supernatural interpretive powers that can be divinely given to a person. The sharing of knowledge through cyberspace has the same sort of ethereal sense, Silva said. "It really is otherworldly," he said. "It's miraculous, when we think about it. People just wouldn't have thought this would have been possible, even 10 years ago." Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. From cashcash at EMAIL.ARIZONA.EDU Sun Apr 4 17:42:15 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 4 Apr 2004 10:42:15 -0700 Subject: Native language goes online (fwd) In-Reply-To: <1081098538.9af3e292329f4@www.email.arizona.edu> Message-ID: fyi, here is the link to Greenstone, a free digital library software, that was mentioned in the article below. http://www.greenstone.org/cgi-bin/library phil cash cash UofA, ILAT > ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- > Date: Sun, 4 Apr 2004 10:08:58 -0700 > From: phil cash cash > Reply-To: Indigenous Languages and Technology > Subject: Native language goes online (fwd) > To: ILAT at LISTSERV.ARIZONA.EDU > > Posted on: Sunday, April 4, 2004 > http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html > > Native language goes online > > By Vicki Viotti > Advertiser Staff Writer > > The word is out on Ulukau, an online digital library that's placing > Hawaiian vocabulary, and some literature, a click away from the > world. > > The Bible, two Hawaiian-English dictionaries, a journal of archival > Hawaiian texts, a collection of Hawaiian-language newspapers and a > book > about Kamehameha are posted at Ulukau: The Hawaiian Electronic > Library > (ulukau.olelo.hawaii.edu/english.php). Its developers say there's > more > to come. > > The dictionaries on the newly launched e-library, which in recent > weeks > has been getting well more than 10,000 hits a day, are by far its > most > popular element, the creators say. The site is posted in mirror-image > Hawaiian- and English-language versions: You switch back and forth > from > a link at the top of every page. > > It's the brainchild of two parents: the Native Hawaiian Library, a > program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian > Language at the University of Hawai'i-Hilo. > > And, continuing the family metaphor, it's a cousin of a similar Maori > e-library ? appropriate, given that Hawaiian and Maori are linguistic > kin. > > A team at the University of Waikato in New Zealand five years ago > developed the free digital program Greenstone, the software that > underlies the university's Maori Language Newspaper Project, as well > as > Ulukau. > > Stefan Boddie, one of the team members in New Zealand, remains on > call > as a consultant for Ulukau. He helps the Hawai'i staffers make their > own enhancements work with the base program, which Boddie said is > kept > very simple so that less-developed nations can use it on the kind of > computer system they have. > > "One of the main goals was that it would be free and easy to run on > old > computers," Boddie said in a telephone interview, adding that digital > libraries can be saved on CDs for use in places where the Internet > isn't available. > > But in Hawai'i, where computers are pretty slick and high-speed Net > access is popular, Greenstone can be upgraded with bells and whistles > developed to make Ulukau resonate better with the Hawaiian language. > > For example, said Keola Donaghy, technology coordinator at the > UH-Hilo > language center, an add-on keypad on the page enables users of the > online dictionary to tap out Hawaiian diacritical marks ? the 'okina > and the kahako ? regardless of their own computer gear. > > And, he said, the search mechanism will hunt for words that appear as > stand-alone entries as well as parts of other words ? a boon for > those > researching compound Hawaiian personal or place names, he said. > > "It does an inclusive search," Donaghy said. "Say you were looking > for > the word ali'i. It could give you that and any word that contains the > word ali'i." > > Some files are viewable directly through a Web link; others must be > downloaded as Adobe Acrobat files that can be opened later. There are > images stored online as well, so that the visitor can view the > archival > (sometimes handwritten) document as well as the searchable text. > > Donaghy is one of those leading the Web site's team locally, along > with > Robert Stauffer of Alu Like, an organization that provides services > to > Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing > Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of > the publications posted at the e-library. > > Because there are Hawaiian and English versions of all library > sections, > they have been able to tell that roughly half the hits have been > people > who understand Hawaiian but are doing research or just need a little > nudge. > > "Besides giving you the definition, it gives you the spelling, with > the > marks," he said. "They may know the word, but they don't remember > where > the kahako is." > > Ulukau can be used to produce compact discs of the content, but its > online edition can be kept up to date, Donaghy said. > > "The beauty of doing it online is we can continually add to it and > not > have to produce new CDs," he said. > > Coming in the next few months is a new section that will house > academic > papers written by current scholars and new titles, including the > Hawaiian-language version of "Kamehameha and his Warrior > Kekuhaupi'o," > already on the site in English. > > The hope is that the e-library can house treasures of Hawaiian > literature and new writings in one place, works that otherwise are > found in collections scattered throughout the Islands, said Kalena > Silva, director of the Hawaiian language college at UH-Hilo. > > The name of the library, Ulukau, derives from "ulu kau," a term in > the > dictionary referring to supernatural interpretive powers that can be > divinely given to a person. The sharing of knowledge through > cyberspace > has the same sort of ethereal sense, Silva said. > > "It really is otherworldly," he said. > > "It's miraculous, when we think about it. People just wouldn't have > thought this would have been possible, even 10 years ago." > > Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. > > > ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- From dzo at BISHARAT.NET Sun Apr 4 23:40:05 2004 From: dzo at BISHARAT.NET (Donald Z. Osborn) Date: Sun, 4 Apr 2004 18:40:05 -0500 Subject: Native language goes online (fwd) In-Reply-To: <1081100535.1ed8df57fb017@www.email.arizona.edu> Message-ID: Phil, This is very interesting. As I look at this and some similar developments re e-texts of various sorts in diverse (and less-represented on the web) languages I think it may be very helpful to have some sort of "alliance" of e-book/digital library/web-based materials efforts to coordinate, publicize, and advocate. Recently I was contacted by Michael Hart of the Gutenberg Project ( http://www.gutenberg.org/ ), and he's interested in e-books in different languages such as those of Africa for their effort. I'm also in touch with John Hutchison, one of the principals in the African Language Materials Archive ( http://www.aiys.org/aodl/public/access/alma_ebooks/index.php ), which is another effort to get diverse material online. It occurs that each of these efforts properly and functionally has its own identity, but that each and all might benefit first from being more aware of what each other is doing, and beyond that from being able to work together to enhance both the general environment for their respective efforts and users' experience with e-materials across diverse languages. One analogy that comes to mind is the "alliances" that various groups of airlines have set up in recent years. In a more or less similar way, perhaps e-text efforts could connect, coordinate, and colearn while keeping their own agendae. The first step would be to get projects aware of this perspective and find out what sort of interest there might be. A coordinating agency to the extent necessary might logically be the oldest and largest one, Gutenberg. A simple communication mechanism to get it started might be a small e-mail working group of interested parties. Don Don Osborn, Ph.D. dzo at bisharat.net *Bisharat! A language, technology & development initiative *Bisharat! Initiative langues - technologie - d?veloppement http://www.bisharat.net Quoting phil cash cash : > fyi, > > here is the link to Greenstone, a free digital library software, that > was mentioned in the article below. > > http://www.greenstone.org/cgi-bin/library > > phil cash cash > UofA, ILAT > > > > ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- > > Date: Sun, 4 Apr 2004 10:08:58 -0700 > > From: phil cash cash > > Reply-To: Indigenous Languages and Technology > > > Subject: Native language goes online (fwd) > > To: ILAT at LISTSERV.ARIZONA.EDU > > > > Posted on: Sunday, April 4, 2004 > > http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html > > > > Native language goes online > > > > By Vicki Viotti > > Advertiser Staff Writer > > > > The word is out on Ulukau, an online digital library that's placing > > Hawaiian vocabulary, and some literature, a click away from the > > world. > > > > The Bible, two Hawaiian-English dictionaries, a journal of archival > > Hawaiian texts, a collection of Hawaiian-language newspapers and a > > book > > about Kamehameha are posted at Ulukau: The Hawaiian Electronic > > Library > > (ulukau.olelo.hawaii.edu/english.php). Its developers say there's > > more > > to come. > > > > The dictionaries on the newly launched e-library, which in recent > > weeks > > has been getting well more than 10,000 hits a day, are by far its > > most > > popular element, the creators say. The site is posted in mirror-image > > Hawaiian- and English-language versions: You switch back and forth > > from > > a link at the top of every page. > > > > It's the brainchild of two parents: the Native Hawaiian Library, a > > program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian > > Language at the University of Hawai'i-Hilo. > > > > And, continuing the family metaphor, it's a cousin of a similar Maori > > e-library ?~W appropriate, given that Hawaiian and Maori are linguistic > > kin. > > > > A team at the University of Waikato in New Zealand five years ago > > developed the free digital program Greenstone, the software that > > underlies the university's Maori Language Newspaper Project, as well > > as > > Ulukau. > > > > Stefan Boddie, one of the team members in New Zealand, remains on > > call > > as a consultant for Ulukau. He helps the Hawai'i staffers make their > > own enhancements work with the base program, which Boddie said is > > kept > > very simple so that less-developed nations can use it on the kind of > > computer system they have. > > > > "One of the main goals was that it would be free and easy to run on > > old > > computers," Boddie said in a telephone interview, adding that digital > > libraries can be saved on CDs for use in places where the Internet > > isn't available. > > > > But in Hawai'i, where computers are pretty slick and high-speed Net > > access is popular, Greenstone can be upgraded with bells and whistles > > developed to make Ulukau resonate better with the Hawaiian language. > > > > For example, said Keola Donaghy, technology coordinator at the > > UH-Hilo > > language center, an add-on keypad on the page enables users of the > > online dictionary to tap out Hawaiian diacritical marks ?~W the 'okina > > and the kahako ?~W regardless of their own computer gear. > > > > And, he said, the search mechanism will hunt for words that appear as > > stand-alone entries as well as parts of other words ?~W a boon for > > those > > researching compound Hawaiian personal or place names, he said. > > > > "It does an inclusive search," Donaghy said. "Say you were looking > > for > > the word ali'i. It could give you that and any word that contains the > > word ali'i." > > > > Some files are viewable directly through a Web link; others must be > > downloaded as Adobe Acrobat files that can be opened later. There are > > images stored online as well, so that the visitor can view the > > archival > > (sometimes handwritten) document as well as the searchable text. > > > > Donaghy is one of those leading the Web site's team locally, along > > with > > Robert Stauffer of Alu Like, an organization that provides services > > to > > Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing > > Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of > > the publications posted at the e-library. > > > > Because there are Hawaiian and English versions of all library > > sections, > > they have been able to tell that roughly half the hits have been > > people > > who understand Hawaiian but are doing research or just need a little > > nudge. > > > > "Besides giving you the definition, it gives you the spelling, with > > the > > marks," he said. "They may know the word, but they don't remember > > where > > the kahako is." > > > > Ulukau can be used to produce compact discs of the content, but its > > online edition can be kept up to date, Donaghy said. > > > > "The beauty of doing it online is we can continually add to it and > > not > > have to produce new CDs," he said. > > > > Coming in the next few months is a new section that will house > > academic > > papers written by current scholars and new titles, including the > > Hawaiian-language version of "Kamehameha and his Warrior > > Kekuhaupi'o," > > already on the site in English. > > > > The hope is that the e-library can house treasures of Hawaiian > > literature and new writings in one place, works that otherwise are > > found in collections scattered throughout the Islands, said Kalena > > Silva, director of the Hawaiian language college at UH-Hilo. > > > > The name of the library, Ulukau, derives from "ulu kau," a term in > > the > > dictionary referring to supernatural interpretive powers that can be > > divinely given to a person. The sharing of knowledge through > > cyberspace > > has the same sort of ethereal sense, Silva said. > > > > "It really is otherworldly," he said. > > > > "It's miraculous, when we think about it. People just wouldn't have > > thought this would have been possible, even 10 years ago." > > > > Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. > > > > > > ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- > From keola at LEOKI.UHH.HAWAII.EDU Mon Apr 5 02:15:40 2004 From: keola at LEOKI.UHH.HAWAII.EDU (Keola Donaghy) Date: Sun, 4 Apr 2004 16:15:40 -1000 Subject: Native language goes online (fwd) In-Reply-To: <1081122005.40709cd51226c@webmail.kabissa.org> Message-ID: Aloha. I'm involved in the Ulukau project and on the ILAT list. Feel free to contact me off the list for discussion. We intentionally modelled our efforts after the Maori and chose the same software because of the relationship of our languages, and a desire to see it spreak to other Polynesian languages. We've been contacted by some Native American groups as well who are interested in this model. There is definitely the possibility of some alliances and collaborations. Keola ======================================================================= Keola Donaghy Hawaiian Language Curriculum and Technology Coordinator Native Hawaiian Serving Institution Program University of Hawai'i at Hilo keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi Kualono http://www.olelo.hawaii.edu/ ======================================================================= Indigenous Languages and Technology writes: >Phil, This is very interesting. As I look at this and some similar >developments >re e-texts of various sorts in diverse (and less-represented on the web) >languages I think it may be very helpful to have some sort of "alliance" >of >e-book/digital library/web-based materials efforts to coordinate, >publicize, >and advocate. > >Recently I was contacted by Michael Hart of the Gutenberg Project ( >http://www.gutenberg.org/ ), and he's interested in e-books in different >languages such as those of Africa for their effort. I'm also in touch >with John >Hutchison, one of the principals in the African Language Materials >Archive ( >http://www.aiys.org/aodl/public/access/alma_ebooks/index.php ), which is >another effort to get diverse material online. > >It occurs that each of these efforts properly and functionally has its own >identity, but that each and all might benefit first from being more aware >of >what each other is doing, and beyond that from being able to work >together to >enhance both the general environment for their respective efforts and >users' >experience with e-materials across diverse languages. > >One analogy that comes to mind is the "alliances" that various groups of >airlines have set up in recent years. In a more or less similar way, >perhaps >e-text efforts could connect, coordinate, and colearn while keeping their >own >agendae. > >The first step would be to get projects aware of this perspective and >find out >what sort of interest there might be. A coordinating agency to the extent >necessary might logically be the oldest and largest one, Gutenberg. A >simple >communication mechanism to get it started might be a small e-mail working >group >of interested parties. > >Don > > >Don Osborn, Ph.D. dzo at bisharat.net >*Bisharat! A language, technology & development initiative >*Bisharat! Initiative langues - technologie - d?veloppement >http://www.bisharat.net > > > >Quoting phil cash cash : > >> fyi, >> >> here is the link to Greenstone, a free digital library software, that >> was mentioned in the article below. >> >> http://www.greenstone.org/cgi-bin/library >> >> phil cash cash >> UofA, ILAT >> >> >> > ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- >> > Date: Sun, 4 Apr 2004 10:08:58 -0700 >> > From: phil cash cash >> > Reply-To: Indigenous Languages and Technology >> >> > Subject: Native language goes online (fwd) >> > To: ILAT at LISTSERV.ARIZONA.EDU >> > >> > Posted on: Sunday, April 4, 2004 >> > http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html >> > >> > Native language goes online >> > >> > By Vicki Viotti >> > Advertiser Staff Writer >> > >> > The word is out on Ulukau, an online digital library that's placing >> > Hawaiian vocabulary, and some literature, a click away from the >> > world. >> > >> > The Bible, two Hawaiian-English dictionaries, a journal of archival >> > Hawaiian texts, a collection of Hawaiian-language newspapers and a >> > book >> > about Kamehameha are posted at Ulukau: The Hawaiian Electronic >> > Library >> > (ulukau.olelo.hawaii.edu/english.php). Its developers say there's >> > more >> > to come. >> > >> > The dictionaries on the newly launched e-library, which in recent >> > weeks >> > has been getting well more than 10,000 hits a day, are by far its >> > most >> > popular element, the creators say. The site is posted in mirror-image >> > Hawaiian- and English-language versions: You switch back and forth >> > from >> > a link at the top of every page. >> > >> > It's the brainchild of two parents: the Native Hawaiian Library, a >> > program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian >> > Language at the University of Hawai'i-Hilo. >> > >> > And, continuing the family metaphor, it's a cousin of a similar Maori >> > e-library ?~W appropriate, given that Hawaiian and Maori are linguistic >> > kin. >> > >> > A team at the University of Waikato in New Zealand five years ago >> > developed the free digital program Greenstone, the software that >> > underlies the university's Maori Language Newspaper Project, as well >> > as >> > Ulukau. >> > >> > Stefan Boddie, one of the team members in New Zealand, remains on >> > call >> > as a consultant for Ulukau. He helps the Hawai'i staffers make their >> > own enhancements work with the base program, which Boddie said is >> > kept >> > very simple so that less-developed nations can use it on the kind of >> > computer system they have. >> > >> > "One of the main goals was that it would be free and easy to run on >> > old >> > computers," Boddie said in a telephone interview, adding that digital >> > libraries can be saved on CDs for use in places where the Internet >> > isn't available. >> > >> > But in Hawai'i, where computers are pretty slick and high-speed Net >> > access is popular, Greenstone can be upgraded with bells and whistles >> > developed to make Ulukau resonate better with the Hawaiian language. >> > >> > For example, said Keola Donaghy, technology coordinator at the >> > UH-Hilo >> > language center, an add-on keypad on the page enables users of the >> > online dictionary to tap out Hawaiian diacritical marks ?~W the 'okina >> > and the kahako ?~W regardless of their own computer gear. >> > >> > And, he said, the search mechanism will hunt for words that appear as >> > stand-alone entries as well as parts of other words ?~W a boon for >> > those >> > researching compound Hawaiian personal or place names, he said. >> > >> > "It does an inclusive search," Donaghy said. "Say you were looking >> > for >> > the word ali'i. It could give you that and any word that contains the >> > word ali'i." >> > >> > Some files are viewable directly through a Web link; others must be >> > downloaded as Adobe Acrobat files that can be opened later. There are >> > images stored online as well, so that the visitor can view the >> > archival >> > (sometimes handwritten) document as well as the searchable text. >> > >> > Donaghy is one of those leading the Web site's team locally, along >> > with >> > Robert Stauffer of Alu Like, an organization that provides services >> > to >> > Native Hawaiians. Stauffer heads Alu Like's Legacy project, producing >> > Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of >> > the publications posted at the e-library. >> > >> > Because there are Hawaiian and English versions of all library >> > sections, >> > they have been able to tell that roughly half the hits have been >> > people >> > who understand Hawaiian but are doing research or just need a little >> > nudge. >> > >> > "Besides giving you the definition, it gives you the spelling, with >> > the >> > marks," he said. "They may know the word, but they don't remember >> > where >> > the kahako is." >> > >> > Ulukau can be used to produce compact discs of the content, but its >> > online edition can be kept up to date, Donaghy said. >> > >> > "The beauty of doing it online is we can continually add to it and >> > not >> > have to produce new CDs," he said. >> > >> > Coming in the next few months is a new section that will house >> > academic >> > papers written by current scholars and new titles, including the >> > Hawaiian-language version of "Kamehameha and his Warrior >> > Kekuhaupi'o," >> > already on the site in English. >> > >> > The hope is that the e-library can house treasures of Hawaiian >> > literature and new writings in one place, works that otherwise are >> > found in collections scattered throughout the Islands, said Kalena >> > Silva, director of the Hawaiian language college at UH-Hilo. >> > >> > The name of the library, Ulukau, derives from "ulu kau," a term in >> > the >> > dictionary referring to supernatural interpretive powers that can be >> > divinely given to a person. The sharing of knowledge through >> > cyberspace >> > has the same sort of ethereal sense, Silva said. >> > >> > "It really is otherworldly," he said. >> > >> > "It's miraculous, when we think about it. People just wouldn't have >> > thought this would have been possible, even 10 years ago." >> > >> > Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. >> > >> > >> > ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- >> From pasxapu at DAKOTACOM.NET Mon Apr 5 15:14:00 2004 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Mon, 5 Apr 2004 08:14:00 -0700 Subject: Native language goes online (fwd) In-Reply-To: Message-ID: Keola, please, feel free to discuss your project with us here on ILAT! ;-) phil cash cash UofA, ILAT On Apr 4, 2004, at 7:15 PM, Keola Donaghy wrote: > Aloha. I'm involved in the Ulukau project and on the ILAT list. Feel > free > to contact me off the list for discussion. > > We intentionally modelled our efforts after the Maori and chose the > same > software because of the relationship of our languages, and a desire to > see > it spreak to other Polynesian languages. We've been contacted by some > Native American groups as well who are interested in this model. There > is > definitely the possibility of some alliances and collaborations. > > Keola > > > > ======================================================================= > Keola Donaghy > Hawaiian Language Curriculum and Technology Coordinator > Native Hawaiian Serving Institution Program > University of Hawai'i at Hilo > > keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi > Kualono http://www.olelo.hawaii.edu/ > ======================================================================= > > > Indigenous Languages and Technology writes: >> Phil, This is very interesting. As I look at this and some similar >> developments >> re e-texts of various sorts in diverse (and less-represented on the >> web) >> languages I think it may be very helpful to have some sort of >> "alliance" >> of >> e-book/digital library/web-based materials efforts to coordinate, >> publicize, >> and advocate. >> >> Recently I was contacted by Michael Hart of the Gutenberg Project ( >> http://www.gutenberg.org/ ), and he's interested in e-books in >> different >> languages such as those of Africa for their effort. I'm also in touch >> with John >> Hutchison, one of the principals in the African Language Materials >> Archive ( >> http://www.aiys.org/aodl/public/access/alma_ebooks/index.php ), which >> is >> another effort to get diverse material online. >> >> It occurs that each of these efforts properly and functionally has >> its own >> identity, but that each and all might benefit first from being more >> aware >> of >> what each other is doing, and beyond that from being able to work >> together to >> enhance both the general environment for their respective efforts and >> users' >> experience with e-materials across diverse languages. >> >> One analogy that comes to mind is the "alliances" that various groups >> of >> airlines have set up in recent years. In a more or less similar way, >> perhaps >> e-text efforts could connect, coordinate, and colearn while keeping >> their >> own >> agendae. >> >> The first step would be to get projects aware of this perspective and >> find out >> what sort of interest there might be. A coordinating agency to the >> extent >> necessary might logically be the oldest and largest one, Gutenberg. A >> simple >> communication mechanism to get it started might be a small e-mail >> working >> group >> of interested parties. >> >> Don >> >> >> Don Osborn, Ph.D. dzo at bisharat.net >> *Bisharat! A language, technology & development initiative >> *Bisharat! Initiative langues - technologie - d?veloppement >> http://www.bisharat.net >> >> >> >> Quoting phil cash cash : >> >>> fyi, >>> >>> here is the link to Greenstone, a free digital library software, that >>> was mentioned in the article below. >>> >>> http://www.greenstone.org/cgi-bin/library >>> >>> phil cash cash >>> UofA, ILAT >>> >>> >>>> ----- Message from cashcash at EMAIL.ARIZONA.EDU --------- >>>> Date: Sun, 4 Apr 2004 10:08:58 -0700 >>>> From: phil cash cash >>>> Reply-To: Indigenous Languages and Technology >>> >>>> Subject: Native language goes online (fwd) >>>> To: ILAT at LISTSERV.ARIZONA.EDU >>>> >>>> Posted on: Sunday, April 4, 2004 >>>> http://the.honoluluadvertiser.com/article/2004/Apr/04/ln/ln21a.html >>>> >>>> Native language goes online >>>> >>>> By Vicki Viotti >>>> Advertiser Staff Writer >>>> >>>> The word is out on Ulukau, an online digital library that's placing >>>> Hawaiian vocabulary, and some literature, a click away from the >>>> world. >>>> >>>> The Bible, two Hawaiian-English dictionaries, a journal of archival >>>> Hawaiian texts, a collection of Hawaiian-language newspapers and a >>>> book >>>> about Kamehameha are posted at Ulukau: The Hawaiian Electronic >>>> Library >>>> (ulukau.olelo.hawaii.edu/english.php). Its developers say there's >>>> more >>>> to come. >>>> >>>> The dictionaries on the newly launched e-library, which in recent >>>> weeks >>>> has been getting well more than 10,000 hits a day, are by far its >>>> most >>>> popular element, the creators say. The site is posted in >>>> mirror-image >>>> Hawaiian- and English-language versions: You switch back and forth >>>> from >>>> a link at the top of every page. >>>> >>>> It's the brainchild of two parents: the Native Hawaiian Library, a >>>> program of Alu Like Inc.; and the Hale Kuamo'o Center for Hawaiian >>>> Language at the University of Hawai'i-Hilo. >>>> >>>> And, continuing the family metaphor, it's a cousin of a similar >>>> Maori >>>> e-library ?? appropriate, given that Hawaiian and Maori are >>>> linguistic >>>> kin. >>>> >>>> A team at the University of Waikato in New Zealand five years ago >>>> developed the free digital program Greenstone, the software that >>>> underlies the university's Maori Language Newspaper Project, as well >>>> as >>>> Ulukau. >>>> >>>> Stefan Boddie, one of the team members in New Zealand, remains on >>>> call >>>> as a consultant for Ulukau. He helps the Hawai'i staffers make their >>>> own enhancements work with the base program, which Boddie said is >>>> kept >>>> very simple so that less-developed nations can use it on the kind of >>>> computer system they have. >>>> >>>> "One of the main goals was that it would be free and easy to run on >>>> old >>>> computers," Boddie said in a telephone interview, adding that >>>> digital >>>> libraries can be saved on CDs for use in places where the Internet >>>> isn't available. >>>> >>>> But in Hawai'i, where computers are pretty slick and high-speed Net >>>> access is popular, Greenstone can be upgraded with bells and >>>> whistles >>>> developed to make Ulukau resonate better with the Hawaiian language. >>>> >>>> For example, said Keola Donaghy, technology coordinator at the >>>> UH-Hilo >>>> language center, an add-on keypad on the page enables users of the >>>> online dictionary to tap out Hawaiian diacritical marks ?? the >>>> 'okina >>>> and the kahako ?? regardless of their own computer gear. >>>> >>>> And, he said, the search mechanism will hunt for words that appear >>>> as >>>> stand-alone entries as well as parts of other words ?? a boon for >>>> those >>>> researching compound Hawaiian personal or place names, he said. >>>> >>>> "It does an inclusive search," Donaghy said. "Say you were looking >>>> for >>>> the word ali'i. It could give you that and any word that contains >>>> the >>>> word ali'i." >>>> >>>> Some files are viewable directly through a Web link; others must be >>>> downloaded as Adobe Acrobat files that can be opened later. There >>>> are >>>> images stored online as well, so that the visitor can view the >>>> archival >>>> (sometimes handwritten) document as well as the searchable text. >>>> >>>> Donaghy is one of those leading the Web site's team locally, along >>>> with >>>> Robert Stauffer of Alu Like, an organization that provides services >>>> to >>>> Native Hawaiians. Stauffer heads Alu Like's Legacy project, >>>> producing >>>> Ka Ho'oilina, a journal of archival texts in Hawaiian that is one of >>>> the publications posted at the e-library. >>>> >>>> Because there are Hawaiian and English versions of all library >>>> sections, >>>> they have been able to tell that roughly half the hits have been >>>> people >>>> who understand Hawaiian but are doing research or just need a little >>>> nudge. >>>> >>>> "Besides giving you the definition, it gives you the spelling, with >>>> the >>>> marks," he said. "They may know the word, but they don't remember >>>> where >>>> the kahako is." >>>> >>>> Ulukau can be used to produce compact discs of the content, but its >>>> online edition can be kept up to date, Donaghy said. >>>> >>>> "The beauty of doing it online is we can continually add to it and >>>> not >>>> have to produce new CDs," he said. >>>> >>>> Coming in the next few months is a new section that will house >>>> academic >>>> papers written by current scholars and new titles, including the >>>> Hawaiian-language version of "Kamehameha and his Warrior >>>> Kekuhaupi'o," >>>> already on the site in English. >>>> >>>> The hope is that the e-library can house treasures of Hawaiian >>>> literature and new writings in one place, works that otherwise are >>>> found in collections scattered throughout the Islands, said Kalena >>>> Silva, director of the Hawaiian language college at UH-Hilo. >>>> >>>> The name of the library, Ulukau, derives from "ulu kau," a term in >>>> the >>>> dictionary referring to supernatural interpretive powers that can be >>>> divinely given to a person. The sharing of knowledge through >>>> cyberspace >>>> has the same sort of ethereal sense, Silva said. >>>> >>>> "It really is otherworldly," he said. >>>> >>>> "It's miraculous, when we think about it. People just wouldn't have >>>> thought this would have been possible, even 10 years ago." >>>> >>>> Reach Vicki Viotti at vviotti at honoluluadvertiser.com or 525-8053. >>>> >>>> >>>> ----- End message from cashcash at EMAIL.ARIZONA.EDU ----- >>> > From cashcash at EMAIL.ARIZONA.EDU Mon Apr 5 15:34:34 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 5 Apr 2004 08:34:34 -0700 Subject: Supporters of Native-oriented school programs ask for direct district help (fwd) Message-ID: Supporters of Native-oriented school programs ask for direct district help Parents, educators worry about the ephemeral nature of federal grants http://www.juneauempire.com/stories/040504/loc_nativeschools.shtml Monday, April 5, 2004 By ERIC FRY JUNEAU EMPIRE Some parents and educators would like to see two successful Native-oriented programs have secure funding and reach more students in the Juneau School District. An elementary-school program that emphasizes Tlingit language and culture and a program that steers Native high school students toward college have proven their worth, an ad hoc group says. "Basically, we would like to see the school district embrace these and integrate them into their budget," said Lillian Petershoare, mother of two children who were in the Early Scholars Program at Juneau-Douglas High School and have gone on to college. The elementary-school Tlingit culture and language program is housed at Harborview Elementary downtown, but is open to children, Native and non-Native, throughout the district. It was funded partly by a federal grant in its first two years and by the district, which has paid the teachers' salaries throughout the program's four-year existence. The district now has a nearly $1.5 million, three-year federal grant to expand the program to the fifth grade at Harborview and to prepare more schools to add such classrooms. Parents and educators acknowledged the district's support, but they worry that grants can come and go. The children in the program "learn how to be themselves, respect themselves, respect other people," said parent Teddy Castillo. "It's just a happier place for them to learn." The JDHS Early Scholars Program for Natives is partly funded with $10,000 a year from the University of Alaska Southeast. The district pays for the salaries of teacher Paula Dybdahl and counselor Frank Coenraad, who run the high-school portion of the program as part of their duties. Parents and students raise funds each year, as well. They recently raised $26,000 to send students to Boston for an American history class and to visit colleges. Federal education funds that go to the Tlingit-Haida Central Council also have helped send students on trips. The university asked the district in September to consider helping with the cash cost, which pays for books and materials, college instructors, a student retreat in the fall and busing to and from campus. Each year, students take a UAS course, such as Tlingit language or Web design. But the university, which doesn't know yet what funding it will receive from the Legislature for next fiscal year, didn't make a specific request during the district's recent budget process. "We don't want the program to go away, but we certainly would like the school district to consider supporting it," said UAS Dean of Students Paul Kraft, who oversees the university portion of the program. The university's stance has caused some concern among parents, especially at a time when the district has talked about laying off teachers if it doesn't get more state funding. Juneau School District Superintendent Peggy Cowan said the Early Scholars Program is part of the fabric of the high school and is embraced by it. Course schedules are organized around it, and students are counseled to join it, she said. The program's core comes from district staff, who are paid from the district's budget, she pointed out. District administrators would have to talk to the Juneau School Board about any request from UAS to share in the other funding, she said. So far, the administration has proposed cuts, not additions, to the district's general fund budget for next school year. "Right now, in our mind, the program will exist," Coenraad said. "Whether or not we will have the money to carry out all of its functions - that depends on how much money there is." Coenraad said he and Assistant Superintendent Bernie Sorenson have been reviewing the district's current grants to see if any of those funds could be applied to the Early Scholars Program. "It's been eight years now," said Doloresa Cadiente, who is active in Native government and is grandmother to two Early Scholars. "At this point in time we should have made choices - that it be funded within the system and it exist." Early Scholars supporters point out that Dybdahl and Coenraad work many unpaid hours to make the program possible, and parents and students work to raise funds. The Early Scholars study history for three years together under Dybdahl, who is Native. Her classroom also serves as a kind of unofficial home room in which Native students help each other academically and socialize. The students also attend classes at UAS one day a week to get a feel for college life. They visit prospective colleges, as well. The 29 Early Scholars in the 2001-02 school year, the last year for which statistics have been compiled, had an average grade of 2.77 (C-plus) in their English and math classes, compared with the average of 1.96 among the 248 Native students who aren't in the program. The Early Scholars also did better on average than other Native students on standardized tests. For example, the nine ninth-graders that year averaged in the 64th percentile in a standardized reading test, compared to the other Native students' average, in the 43rd percentile. That means the Early Scholars did as well or better than 63 percent of a nationwide sample of students who took the test. The report also shows that the students who enter the Early Scholars Program already were doing well on reading, writing and math tests in the eighth grade. For admission, the program requires a 2.5 grade point average in eighth grade, a teacher's recommendation, and a student essay. The percentage of Early Scholars who were proficient on English and math tests did increase between grades eight and 10, especially in math, according to the report by former district administrator Annie Calkins. Many of the students would go on to college if Early Scholars didn't exist, Dybdahl said. But they also grow socially in the program. Students, parents and educators judge the program's value partly on intangibles. Petershoare, the parent of two graduates, said the Early Scholars Program approximates the Tlingit approach to raising children in a supportive community. Supporters say Early Scholars learn to feel more comfortable in school, and become more outgoing, by taking the social studies courses together. The students see Dybdahl, a Stanford graduate, as a role model. "With this group I've seen some very quiet ninth-graders blossom into being articulate 12th-graders," Dybdahl said. "I didn't think that I could make it through high school without having support because of just being always picked on in middle school because of the color of my skin," said Chellsy Milton, a senior in the program. "I was always just sitting in the back of my class, just trying to get through it." Like other students, Milton said the program's students and adults have been like a second family to her. Former students, now in college, call Dybdahl at home late at night. Parents of graduated students still host dinners for current students. Dybdahl said her courses aren't easy, especially because the Early Scholars are a mixed-grade group, which means those who are freshmen sometimes take courses intended for upperclassmen. The same group of students stays with her for three years as she rotates through the three years of required social studies courses. "I refuse to compromise my standards as an instructor," Dybdahl said. "These kids work their tails off. Many of them work very hard to get C's and B's in my class, but they keep coming back for the interaction." Ian Petershoare, an Early Scholars graduate who is a sophomore at Gonzaga University in Spokane, Wash., said the program prepared him by giving him study skills and the ability to be comfortable in a classroom. "The program really meant a place where I felt secure, where I knew I had peers who felt the same way I did about cultural significance - just a safe place to talk," he said. "It helped me in learning how to look for a college and in putting college attendance as a goal and in doing well in college." Advocates of Early Scholars would like to see it expanded into the middle schools in some fashion. Besides encouraging stronger academics, a middle school program would create a larger pool of qualified applicants for the high school program, perhaps making it possible for a group of Native students to take a block of freshmen courses together, for example. This is the last year of a five-year grant that exposed middle school students, often Natives, to college and offered tutoring. The school district will look for ways to offer those services once the grant ends, Superintendent Cowan said. The two Native-oriented programs, and the district's involvement, are a success story, she said. "I don't think it's a story of abandonment." From delancey at DARKWING.UOREGON.EDU Mon Apr 5 18:24:05 2004 From: delancey at DARKWING.UOREGON.EDU (Scott DeLancey) Date: Mon, 5 Apr 2004 11:24:05 -0700 Subject: USA to intervene Siberia? (fwd) In-Reply-To: <1080923914.6a81000a9beb3@www.email.arizona.edu> Message-ID: Leaving aside the question of possible U.S. designs on Siberian natural resources, notice that the main conclusion of this story is the same old same old: > another master. The relic tribes fit this purpose. But there is a > problem ? there are only 15 people in this tribe, and they forgot their > dialect. However, if there is no tribe, it should be invented. > > Specialists are hired. Native peoples are made of the fragments of tiny > tribes, attempts are made to restore their genuine language. In other words, "yes, what happened to these people is tragic, but it's over, it's too late, forget about all this leftover language stuff, it's time to move on". Haven't we heard that once or twice before? I have no trouble imagining that U.S. government and business interests might have designs on Siberia. I have a lot of trouble imagining that they would try and concoct a justification for some imperialistic action based on the rights of Siberian indigenous people. The U.S., for obvious reasons, has never been sympathetic to that kind of issue anywhere. What we have here, unfortunately, is one more attempt to discredit indigenous rights issues by mixing them up with world politics--exactly like blaming native rights movements on "communist" meddling in the old days. Scott DeLancey Department of Linguistics 1290 University of Oregon Eugene, OR 97403-1290, USA delancey at darkwing.uoregon.edu http://www.uoregon.edu/~delancey/prohp.html On Fri, 2 Apr 2004, phil cash cash wrote: > USA to intervene Siberia? - 04/02/2004 18:38 > http://english.pravda.ru/printed.html?news_id=12412 > > The USA is getting ready to interfere in Russian domestic policy under > the excuse of protecting human rights. > > The real cause of this interfering will be the oil-bearing territory of > Siberia populated by small native peoples. > > The Wall Street Journal suddenly became interested in the native peoples > of Siberia. The newspaper of the US business told its readers about the > peoples of Siberia who are dying out, and the efforts of brave > linguists on restoring the disappearing language of Khant people. > American business is unlikely to be altruistic, this all is about > controlling the oil-bearing Siberian regions. The easiest way to get > hold of Siberian oil is using the native Siberian peoples as a tool. > > The Wall Street Journal wrote about 71-year old Elizaveta Sigiletova, > one of the last bearers of the Khant language which is on the brink of > disappearance after being attacked by Russian language. The lady was > forced to speak Russian since she went to school, and this made her > forget much of her native language. She was able to produce only > several words in Khant. > > Being the crossroad of migration flows since the Stone Age, the forests > of Siberia preserved the cultures of dozens of tribes, such as Saami, > Karels, Veps, Mori and others. Rusification of the last 30-50 years > brought these peoples on the brink of extinction. > > In the 18th century Slavs came here to introduce Christianity. The > revolution of 1917 brought many changes. The Bolsheviks started > implementing their idea to make minorities Soviet citizens. They put > Khant children in boarding schools and their parents in the kolkhoz > (collective farms), and requested them to speak Russian. In 1960 oil > was discovered in Siberia, and millions of Russian-speaking oil > industry workers arrived in the region. > > > > Demoralized Khants accepted Russian way of life. Some of them became > alcoholics (they drink vodka and home-brew). ?Russians keep telling us > that we could neither write nor read before their arrival. Well, they > brought culture, literacy and education, but they destroyed our way of > life, says Klavdia Demko, one of the Khant activists. > > It does not matter to the Wall Street Journal that the tiny tribes were > never engaged in oil industry and forgot their native language. The > most important thing is to demonstrate that besides Russia, Siberia has > another master. The relic tribes fit this purpose. But there is a > problem ? there are only 15 people in this tribe, and they forgot their > dialect. However, if there is no tribe, it should be invented. > > Specialists are hired. Native peoples are made of the fragments of tiny > tribes, attempts are made to restore their genuine language. > > The Tomsk University linguists working on restoring the Khant language, > are depicted as enthusiasts. The US leading media outlet for business > is unlikely to write about enthusiasts. The interest of Americans to > Khants in Siberian taiga looks suspicious. > > The USA is good in creating countries from nothing. In the beginning of > the 20th century the USA was in need of controlling the Panama Canal. > The States made everything possible to separate a part from Columbia > and establish new state Panama. The USA made an agreement with Panama > on leasing a part of its territory for constructing Panama Canal. Later > it was detected, that the US citizen signed the agreement on behalf of > Panama. The fake country was established, its fake people received > freedom and independence, Americans benefited from using the Panama > Canal. > > Today oil-bearing Siberia can become in the role of Panama. The article > in the Wall Street Journal is just the first attempt. By starting the > fight for the rights of Khants oppressed by Russians, control over > Siberian oil can be obtained. And this, one should expect no mercy. > Americans are excited with the way of life of the relic tribes living > in nomads tents, and irritated with Russians who brought civilization > in the area. It looks like Americans are preparing new Panama in > Siberia. > > Yaroslav Rodin. > From keola at LEOKI.UHH.HAWAII.EDU Mon Apr 5 22:14:29 2004 From: keola at LEOKI.UHH.HAWAII.EDU (Keola Donaghy) Date: Mon, 5 Apr 2004 12:14:29 -1000 Subject: Native language goes online (fwd) In-Reply-To: Message-ID: Indigenous Languages and Technology writes: >please, feel free to discuss your project with us here on ILAT! ;-) OK, I'll be as brief as I can for now ;-) First, I should say that most of the credit for pulling Ulukau together goes to Robert Stauffer at Alu Like, Inc. It was his efforts that led to so many organization participating and offering to add content to the library, in addition to coordinating efforts with our colleague in Aotearoa (New Zealand) who handles the Greenstone software engine that drives the library and us here at UH-Hilo. The server is maintained here at my office. There are several components to the library, with more to be added soon. The most popular site currently is the dictionary side, which includes both the Puku'i/Elbert Hawaiian dictionary (the standard dictionary we all use, but which has not been revised in many years) as well as the Mamaka Kaiao new lexicon dictionary maintained by our office, Hale Kuamo'o at UH-Hilo and the 'Aha Punana Leo, Inc. More dictionaries, including historic ones, can and will be added at a later date. The dictionaries can be search simultaneously, separately, and many variations of spelling are allowable (with or without diacritics and derivative spellings). A Flash search interface allows users without a Hawaiian keyboard or fonts to search the diacritic characters. This interface is also available in the other sections of Ulukau. The Newspaper section of the site is just a start of what is probably the most ambitious part of the library. There are an estimated 125,000 pages of archival newspapers in the Hawaiian language, from the mid-1800s through the 1900s. They are being digitized, OCR'd and made text searchable on Ulukau. Severall resolutions of .pdfs are also made available so that once a passage is located by text search, the image of the original page can been viewed or printed. Previously these were only available by microfilm at libraries, and a small number available as GIF files (but no text search capability) at a UH-Manoa site. Completion of this project will take years, but papers added incrementally as they get converted. Ka Ho'oilina is a Hawaiian academic journal. In printed form it has 4 colums - source orthography (no diacritics), modernized text, English translation, and then any notes regarding the text. The source of the journals is newspapers, government documents and other archival materials. Three issues have been printed, the fourth being worked on now. The first two issues are online now. We will have recorded audio of all of them (currently only issue 1 is ready), that that people can hear the text being spoken. These can be downloaded or streamed as MP3s. The books section is in the earliest stage. The model for this section is the Kekuhaupi'o text, which is currently the only one on line. Our office published the original Hawaiian version of this several years ago, it will go up soon. We have commitments from many publishers to include their books on this site. The one currently online is a transation of the original Hawaiian text, and was published by Kamehameha Schools Press. There are hundreds available to us and it's just a matter of time and money to get them on Ulukau. The Hawaiian Bible, or Bibles, I should say, is another partnership project. they have scanned many images of historic Bibles, made them available on Ulukai, and they are being OCR'd as well to make them text searchable. They are currently verse searchable, and you will see the images of those verse in Hawaiian. There will be a section for academic papers writtten in Hawaiian as well. My MA thesis, a linguistsic analysis of the songs and recorded performance of John Kameaaloha Almeida, will go online soon. It will include recorded examples of song passages that are scrutinized in the text, something that obviously can be done in paper format. Other papers will follow shortly thereafter. If there are any quesitons regarding any of this, or regarding the technical aspects of the server, please let me know. If it is beyond my knowledge, I'll forward them to our colleague in Aotearoa. He has done significant customization work to Greenstone to accomodate our needs, and some of these will likely find its way into future Greenstone releases. Aloha, Keola ======================================================================= Keola Donaghy Hawaiian Language Curriculum and Technology Coordinator Native Hawaiian Serving Institution Program University of Hawai'i at Hilo keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi Kualono http://www.olelo.hawaii.edu/ ======================================================================= From cashcash at EMAIL.ARIZONA.EDU Tue Apr 6 15:48:51 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 6 Apr 2004 08:48:51 -0700 Subject: Chamorro lessons on CD (fwd) Message-ID: Chamorro lessons on CD http://www.guampdn.com/news/stories/20040407/localnews/181127.html By Katie Worth; kworth at guampdn.com Pacific Daily News [photo inset - Masako Watanabe/Pacific Daily News/mwatanabe at guampdn.com Finished product: University of Guam bilingual education professor Jacquelyn Milman holds the Chamorro language educational audio compact discs she helped to produce in her home office.] If you've been wanting to learn Chamorro but can't seem to fit classes or lessons into your schedule, don't despair, because soon there will be a way for you to learn it on your own. Language professors at the University of Guam plan to release Basic Chamoru, a text and CD set, this month that will help people teach themselves Chamorro. The low-budget production was the brainchild of bilingual education professor Jacquelyn Milman, who said she had tried to teach herself Chamorro but had a hard time picking up pronunciation simply out of the grammar books. Then, after learning basic French through a text and CD self-teach program, she decided to work on a similar self-teach program for Chamorro. "My husband and I learned French this way when we were preparing to take a trip to Europe, and I liked the idea -- it worked for us -- and I thought, that would be a good method to use in Chamorro," she said. Basic Chamoru is being considered by a book publisher, but even if it doesn't get picked up by a publisher, Milman said she and her colleagues would self-publish the project this month. The program's text was written by Milman and edited by Anna Marie Arceo of the Micronesian Language Institute and other language teachers who are fluent in Chamorro. The speaking models use a methodology called Suggestopedia, or Accelerated Learning, a method developed by Bulgarian psychiatrist George Lozanov and used by the Department of State to teach its employees foreign languages, Milman said. According to Milman, Lozanov believed that much of the brain's learning potential can be tapped effectively through music, based on research indicating that the brain absorbs information that is presented rhythmically faster than it does other information. Based on this belief, she said, Lozanov developed a program of learning language by setting it to slow, rhythmic music. Collaboration In order to do this with Chamorro, Milman recruited the help of music producer Albert Chaco, as well as Chamorro language teachers and musicians. After some lengthy delays, the musical portion of the project was concluded by music professor Randy Johnson, who has a recording studio at the University of Guam. The team produced three lessons, each of which focuses on a theme: meeting people, at a fiesta and shopping for clothes. At the completion of the program, students should have about a 500-word vocabulary and a basic understanding and speaking ability in Chamorro, Milman said. She said her goal is to keep the self-teach program affordable -- $20 or under for the text and six CDs. If it is successful, she said she would consider expanding the lessons, as well as producing a similar Chamorro text and CD set in Japanese, with hopes that it will appeal to Japanese tourists. The project has been created entirely by volunteer work and financed mainly by Milman, except for a small seed grant from the Guam Council on the Arts and Humanities Agency, which went to Chaco. Milman said she would like to recover some of the money she has put into the project, but that it has mostly been a labor of love for her and the others who have devoted their time and resources to the project. Local demand The new learning tool will meet a need for the community, which increasingly is interested in recuperating its lost language skills, said Arceo, who did grammar corrections and translations for the text. "I've worked at the Chamorro Language Commission, I've been a Chamorro teacher. I'm here now at the Micronesian Language Institute at the university, and there's always people calling with the need to learn the language, and they ask if we have anything, if we're selling anything for them to learn it with," she said. "It's unfortunate because here on Guam, -- because of the colonization and because of our history -- most of our young people don't know how to speak Chamorro. The average person who speaks and understands it is maybe age 45 and above," she said. But this new program, along with other texts written by Chamorro language expert Katherine Aguon and others, may help more people speak and understand Chamorro. She said the self-learning tool will help those who may not be able to attend classes or learn in other ways. "Sometimes you have the desire (to learn Chamorro) but there's no way or the means are very limited, but with this people can learn it in their car or in their home," she said. "It's an outlet. It's very positive." Originally published Wednesday, April 7, 2004 From cashcash at EMAIL.ARIZONA.EDU Tue Apr 6 15:52:04 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 6 Apr 2004 08:52:04 -0700 Subject: Beloved language preservationist dies (fwd) Message-ID: Beloved language preservationist dies http://www.borderlandnews.com/stories/borderland/20040406-102216.shtml Associated Press RUIDOSO -- Berle Kanseah, a longtime Apache tribal council member and language preservationist who helped Tommy Lee Jones learn Chiricahua in the film, "The Missing," died here early Monday of cancer. Kanseah, 65, had undergone surgery last month and died in a local hospital Monday with a large group of his relatives and friends around him, said Daniel Ostroff, producer of "The Missing" and a friend of Kanseah who was also at the hospital with the family. "He was a leader of the Chiricahua Apaches on the Mescalero reservation," said Scott Rushforth, a New Mexico State University anthropology professor who also worked on "The Missing," which was directed by Ron Howard. Kanseah had been a member of the Mescalero tribal council for over 30 years. Chiricahuas have lived with the Mescaleros ever since ending their imprisonment with Geronimo in 1913. "Among (Berle Kanseah's) last messages to the people was the importance of Apache cultural and linguistic heritage. He recommended to the people that they maintain their traditional ways," Rushforth said. Kanseah was the grandson of Jasper Kanseah, the youngest warrior in the Naiche-Geronimo band of Chiricahuas, who was with Geronimo and Naiche when they surrendered in 1886 and was deported with them to Florida. With Kanseah's death, Ostroff said, "we have lost a whole library. ... Berle embodied the best human values, which are the traditional Apache values of humility, generosity and family." For "The Missing," Kanseah had been a technical adviser helping actors, including Jones, learn the Chiricahua language. Only about 300 people still speak it, said Apache scholars. "There's a generation gap that's growing," Kanseah told the Associated Press last year. "We need to enforce the home and not lose our way of life, which is our language." Funeral arrangements were pending with the LaGrone Funeral Chapel in Ruidoso. Copyright ? 2001 El Paso Times. From andrekar at NCIDC.ORG Tue Apr 6 16:23:03 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 6 Apr 2004 09:23:03 -0700 Subject: California Conference on American Indian Education Message-ID: PRESS RELEASE PLEASE PUBLISH, ANNOUNCE AND DISTRIBUTE: Purpose of the Conference The 27th Annual California Conference on American Indian Education, offers the opportunity to share traditional and academic teaching and learning. This conference honors the commitment of the family and all those who have contributed to the advancement of American Indian Education in California. Conference Goals To advocate academic excellence and educational opportunities for American Indian families, educators, tribal leaders and board members; To provide opportunities for networking among American Indian families, elders, tribal leaders, students and educators; To recognize achievements of distinguished educators, parents and students; To honor our elders, our most revered teachers. TOPICS COVERED Culture: Storytelling Programs, Oral Traditions Language: Restoration Programs, Oral Traditions Culture: Traditional Arts Basketry, Beadwork, Regalia Parenting Indian Welfare, Parenting Skills Education Programs: Culturally Based Curriculum, Accountability, Standards Based Education, Technology, Even Start, Early Childhood Education Programs, Charter Schools, Title IV, Impact Aid, JOM. If you have questions or would like more information please contact Conference Co-Chairs Gary Donelly at (760) 876-5394 or Irma Amaro-Davis at (530) 275-1513 or go to : http://www.ncidc.org/2004conference.pdf From cashcash at EMAIL.ARIZONA.EDU Wed Apr 7 16:03:15 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 7 Apr 2004 09:03:15 -0700 Subject: Indigenous Language Tv Station Mooted (fwd) Message-ID: Indigenous Language Tv Station Mooted http://www.scoop.co.nz/mason/stories/WO0404/S00062.htm Wednesday, 7 April 2004, 11:04 am Press Release: Pacific Media Watch Indigenous Language Tv Station Mooted SUVA (Wansolwara/Pacific Media Watch): A Fiji Broadcasting Corporation (FBCL) initiative to set up a Fijian language television station will not only carry programmes in Fijian but also the languages of Rotuma and Rabi islanders. FBCL?s chief executive Francis Herman says other Pacific Island countries have their own language stations. "Fiji is unique in the world in terms of its culture. If most of the other Pacific Island countries have it, why can?t we? ? he said, referring to Samoa and Tonga. The matter was raised at the Commonwealth Broadcasting Association (CBA) conference held at a Nadi resort in February. At the meeting, Thomson Foundation director and TV management consultant Gareth Price told Wansolwara that for a unique culture to survive, it must be allowed to express itself in the most modern and powerful medium of communication - television. In 2001, FBCL engaged Price to prepare a report - "The Future of Fijian Language Television" - on the future of TV services in the Fijian and Hindi languages and what part FBCL could play. Price says indigenous languages are threatened by the primacy of the increasingly powerful international English language. In Fiji, the problem occurred when the English language was used to the exclusion of minority languages, as in broadcast. ?There can be little argument that there is a basic need for the provision of programming in both Fijian and Hindi as a basic expression of the contemporary cultural situation in Fiji,? Price said in his report. FBCL?s Fijian language programme director Sitiveni Halofaki agrees. He says the idea of a Fijian language TV station is an untapped opportunity. Halofaki is concerned that apart from the school system, Fijians have no other way of understanding their language. ?All they learn now is English, especially with the influence of majority of the advertisements in the English language,? he said. Fiji TV chief executive Ken Clark stressed, however, that Fiji TV was established as an English language television station. "People from all types of ethnic origins like our shows. Are we failing a particular branch of our community? I don?t think so.? However, he agreed that in the development of a Fiji public television station, there should be room for Hindi and Fijian language and cultural programs. ?We do some programming in Fijian, we do news highlights every night, we do Viti Ni Kua every week and others from time to time,? he added. Clark said that if another television station was set up in the market, the cost of programming can multiply significantly. "If that happens in Fiji, it would affect us very significantly so we have to take those factors into account.? According to Clark, in the event of a Fijian language TV station being established, it was highly unlikely to be a channel dedicated entirely to the Fijian language but more likely to be a Fiji public television channel ?in which there is a significant language component?. But Herman says the Fijian language TV station would contain about 90 percent local programmes with Rotuma and Rabi also on the programming list. +++niuswire PACIFIC MEDIA WATCH ONLINE http://www.pmw.c2o.org PACIFIC MEDIA WATCH is an independent, non-profit, non-government organisation comprising journalists, lawyers, editors and other media workers, dedicated to examining issues of ethics, accountability, censorship, media freedom and media ownership in the Pacific region. Launched in October 1996, it has links with the Journalism Program at the University of the South Pacific, Bushfire Media based in Sydney, Journalism Studies at the University of PNG (UPNG), the Australian Centre for Independent Journalism (ACIJ), Auckland University of Technology in New Zealand, and Community Communications Online (c2o). (c)1996-2004 Copyright - All rights reserved. From cashcash at EMAIL.ARIZONA.EDU Wed Apr 7 16:06:44 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 7 Apr 2004 09:06:44 -0700 Subject: Inuit writers honoured by government (fwd) Message-ID: Inuit writers honoured by government http://north.cbc.ca/regional/servlet/View?filename=nun-literarypriz07042004 WebPosted Apr 7 2004 09:04 AM CDT IQALUIT - Nunavut's department of Culture, Language, Elders and Youth has announced the winner of its first-ever Inuktitut literary prizes. Over 180 entries were received by the department. Morty Alooloo of Arctic Bay received the first prize of $,000 for her story about the changing way of Inuit life and how elder's advice must be passed on to strengthen the culture. Louis Tapardjuk, the Minister of CLEY with the Nunavut government, says he's pleased about the large number of entries in this contest. "It's great, there'll be more literary material written by Inuit," he says. Tapardjuk says Paul Issakiark of Arviat was also a winner, with a $4,000 prize for finishing second. Leo Tulugajuk, Miriam Aglukkaq and Helen Power received honourable mentions. The two winning entries will be produced into an illustrated book, expected in the fall of 2004. From mward at LUNA.CC.NM.US Wed Apr 7 16:38:54 2004 From: mward at LUNA.CC.NM.US (Matthew Ward) Date: Wed, 7 Apr 2004 10:38:54 -0600 Subject: Linguist: Increasing immigration sparks debate over language (fwd) Message-ID: Good article, and I certainly agree that English-only is not only very wrong but also pointless as well. I was, however, somewhat amused to hear the claim that English is spoken by the "majority of people around the world." The world has a population of more than 6 billion, and even very liberal estimates of those who are reasonably proficient in English usually put the figure at around 1.5 billion, with many other more conservative estimates putting the figure more around 800 million to one billion. Even the most liberal estimates would put the number of first, second, and foreign language speakers of English at only around 25% of the world's population. I would not be surprised if nearly half of the world's population has studied English at one time or another, but obviously studying often does not lead to ability to speak a language. phil cash cash wrote: >Linguist: Increasing immigration sparks debate over language >http://www.bgdailynews.com/articles/stories/public/200403/31/0daJ_news.html > >By Jason Dooley, jdooley at bgdailynews.com >Wednesday, March 31, 2004 > >With the American population becoming increasingly multilingual, debates >over whether the nation should adopt English as an official language >have intensified over the past several years. > >But the United States is far from alone in struggling with the issue, >linguist Christina Bratt Paulston said during a lecture at Western >Kentucky University on Tuesday night. > >?~SA couple of weeks ago, 5,000 high-school students rioted in the streets >of Riga, the capital of Latvia,?~T Paulston said. ?~SThey did it because >the Latvian Parliament had passed a law that said all Latvian students >had to have at least 65 percent of their curriculum in the Latvian >language.?~T >Most of the students were of Russian descent, the children of those who >occupied Latvia for half a century until the early 1990s. > >?~SNearly all of the Russian speakers in Latvia are monolingual, while >nearly all of the Latvian speakers are multilingual,?~T Paulston said. >?~SThis is a classic situation for language shift, and the Latvian >Parliament was trying to prevent the death of their language.?~T > >A similar situation exists now in France, where universal public >education was one of the outcomes of the French Revolution in the late >18th century. >The spread of public education in the French language lead to the death >of several other dialects, such as Occitan, Paulston said. > >Now, the Academie Francaise closely guards its language ?~V to the point >that the French Supreme Court had to decide whether the word >?~Shamburger?~T should be accepted into the French language. > >Language rights are becoming a growing issue worldwide as mass >communication and globalization of trade have made the world a much >smaller place, Paulston said. > >?~SWe had a church excommunicated by the Vatican not too long ago because >they still wanted to use Latin in the mass,?~T she said. ?~SSo these issues >have been coming up a lot in different contexts.?~T > >The idea of language rights is a fairly new one, but so is the idea of >human rights in general, Paulston said. > >?~SHuman rights is a fairly generally accepted notion, but you may be >surprised to hear that it really didn?~Rt exist until after World War II >and the reaction to the Nazi atrocities,?~T she said. > >The United Nations, European Union and other international organizations >are being forced to look at the issue as more and more places like >Latvia face it, Paulston said. > >?~SIt?~Rs coming up for the UN, and at present, the EU is blackmailing >countries like Romania, Latvia and Bulgaria for recognition of minority >languages,?~T she said. ?~SThe EU has a charter for minority languages and >they just last week had a conference in Caledonia, Spain, about how >poor the EU is about language policies.?~T > >Meanwhile, in the United States, 28 states have adopted English as their >official language ?~V Kentucky did so in 1984. > >Two others recognize two official languages ?~V English and Cajun French >for Louisiana, and English and the Hawaiian language for Hawaii. > >?~SIt?~Rs interesting that the Hawaiian language, which is dead as far as >usage, is still recognized as an official language,?~T Paulston said. >Moves to classify the United States as English-only are probably >ill-conceived, since the vast majority of Americans already speak the >language, as do a majority of people around the world, she said. >Despite an unprecedented spike in immigration to America during the >1990s, only 3 percent of U.S. citizens said they spoke little or no >English in the 2000 census. > >However, 47 million Americans, about 20 percent of the country?~Rs >population, said they speak a different language in their homes. >?~SMost (immigrants) are bilingual,?~T Paulston said. ?~SThat?~Rs what makes >this issue sad ?~V the loss of the heritage language. Ninety-four percent >of second-generation Latin Americans speak English, but only 60 percent >speak their native tongue.?~T > >English-only, then, is a movement with little purpose, she concluded. >?~SThe argument for English-only is based on the idea that the most >dominant world language in the history of the world is under siege,?~T >she said. ?~SIt is not; it has never been stronger.?~T > >Jeanne Logsdon, a Western senior from Louisville, said she hopes America >doesn?~Rt go English-only. > >?~SI?~Rm going to be a teacher, and I don?~Rt want to be in the situation >where I can?~Rt communicate with my students,?~T Logsdon said. ?~SSo if I >need to speak in another language, then that?~Rs fine.?~T > >Logsdon, who speaks some French in addition to English, said she wishes >she had taken Spanish classes during her education to better enable her >to work with students. > >?~SI spent two months in California last summer, working with inner-city >kids,?~T she said. ?~SSometimes, it was just awful because they spoke >Spanish and we couldn?~Rt speak to each other.?~T > > > From keola at LEOKI.UHH.HAWAII.EDU Wed Apr 7 17:33:11 2004 From: keola at LEOKI.UHH.HAWAII.EDU (Keola Donaghy) Date: Wed, 7 Apr 2004 07:33:11 -1000 Subject: Linguist: Increasing immigration sparks debate over language (fwd) In-Reply-To: <40742E9E.7090806@luna.cc.nm.us> Message-ID: Very interesting that she declared Hawaiian "dead as far as usage is concerned." Nice to know that my colleagues, myself and so many of our children speak a dead language. I didn't know that. Keola Indigenous Languages and Technology writes: >Good article, and I certainly agree that English-only is not only very >wrong but also pointless as well. > >I was, however, somewhat amused to hear the claim that English is spoken >by the "majority of people around the world." The world has a >population of more than 6 billion, and even very liberal estimates of >those who are reasonably proficient in English usually put the figure at >around 1.5 billion, with many other more conservative estimates putting >the figure more around 800 million to one billion. Even the most >liberal estimates would put the number of first, second, and foreign >language speakers of English at only around 25% of the world's >population. I would not be surprised if nearly half of the world's >population has studied English at one time or another, but obviously >studying often does not lead to ability to speak a language. > >phil cash cash wrote: > >>Linguist: Increasing immigration sparks debate over language >>http://www.bgdailynews.com/articles/stories/public/200403/31/0daJ_news.html >> >>By Jason Dooley, jdooley at bgdailynews.com >>Wednesday, March 31, 2004 >> >>With the American population becoming increasingly multilingual, debates >>over whether the nation should adopt English as an official language >>have intensified over the past several years. >> >>But the United States is far from alone in struggling with the issue, >>linguist Christina Bratt Paulston said during a lecture at Western >>Kentucky University on Tuesday night. >> >>??A couple of weeks ago, 5,000 high-school students rioted in the streets >>of Riga, the capital of Latvia,?? Paulston said. ??They did it because >>the Latvian Parliament had passed a law that said all Latvian students >>had to have at least 65 percent of their curriculum in the Latvian >>language.?? >>Most of the students were of Russian descent, the children of those who >>occupied Latvia for half a century until the early 1990s. >> >>??Nearly all of the Russian speakers in Latvia are monolingual, while >>nearly all of the Latvian speakers are multilingual,?? Paulston said. >>??This is a classic situation for language shift, and the Latvian >>Parliament was trying to prevent the death of their language.?? >> >>A similar situation exists now in France, where universal public >>education was one of the outcomes of the French Revolution in the late >>18th century. >>The spread of public education in the French language lead to the death >>of several other dialects, such as Occitan, Paulston said. >> >>Now, the Academie Francaise closely guards its language ?? to the point >>that the French Supreme Court had to decide whether the word >>??hamburger?? should be accepted into the French language. >> >>Language rights are becoming a growing issue worldwide as mass >>communication and globalization of trade have made the world a much >>smaller place, Paulston said. >> >>??We had a church excommunicated by the Vatican not too long ago because >>they still wanted to use Latin in the mass,?? she said. ??So these issues >>have been coming up a lot in different contexts.?? >> >>The idea of language rights is a fairly new one, but so is the idea of >>human rights in general, Paulston said. >> >>??Human rights is a fairly generally accepted notion, but you may be >>surprised to hear that it really didn??t exist until after World War II >>and the reaction to the Nazi atrocities,?? she said. >> >>The United Nations, European Union and other international organizations >>are being forced to look at the issue as more and more places like >>Latvia face it, Paulston said. >> >>??It??s coming up for the UN, and at present, the EU is blackmailing >>countries like Romania, Latvia and Bulgaria for recognition of minority >>languages,?? she said. ??The EU has a charter for minority languages and >>they just last week had a conference in Caledonia, Spain, about how >>poor the EU is about language policies.?? >> >>Meanwhile, in the United States, 28 states have adopted English as their >>official language ?? Kentucky did so in 1984. >> >>Two others recognize two official languages ?? English and Cajun French >>for Louisiana, and English and the Hawaiian language for Hawaii. >> >>??It??s interesting that the Hawaiian language, which is dead as far as >>usage, is still recognized as an official language,?? Paulston said. >>Moves to classify the United States as English-only are probably >>ill-conceived, since the vast majority of Americans already speak the >>language, as do a majority of people around the world, she said. >>Despite an unprecedented spike in immigration to America during the >>1990s, only 3 percent of U.S. citizens said they spoke little or no >>English in the 2000 census. >> >>However, 47 million Americans, about 20 percent of the country??s >>population, said they speak a different language in their homes. >>??Most (immigrants) are bilingual,?? Paulston said. ??That??s what makes >>this issue sad ?? the loss of the heritage language. Ninety-four percent >>of second-generation Latin Americans speak English, but only 60 percent >>speak their native tongue.?? >> >>English-only, then, is a movement with little purpose, she concluded. >>??The argument for English-only is based on the idea that the most >>dominant world language in the history of the world is under siege,?? >>she said. ??It is not; it has never been stronger.?? >> >>Jeanne Logsdon, a Western senior from Louisville, said she hopes America >>doesn??t go English-only. >> >>??I??m going to be a teacher, and I don??t want to be in the situation >>where I can??t communicate with my students,?? Logsdon said. ??So if I >>need to speak in another language, then that??s fine.?? >> >>Logsdon, who speaks some French in addition to English, said she wishes >>she had taken Spanish classes during her education to better enable her >>to work with students. >> >>??I spent two months in California last summer, working with inner-city >>kids,?? she said. ??Sometimes, it was just awful because they spoke >>Spanish and we couldn??t speak to each other.?? >> >> >> ======================================================================= Keola Donaghy Hawaiian Language Curriculum and Technology Coordinator Native Hawaiian Serving Institution Program University of Hawai'i at Hilo keola at leoki.uhh.hawaii.edu http://www.uhh.hawaii.edu/~nhsi Kualono http://www.olelo.hawaii.edu/ ======================================================================= From cashcash at EMAIL.ARIZONA.EDU Thu Apr 8 17:42:56 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Apr 2004 10:42:56 -0700 Subject: Teacher, Waadookodaading Ojibwe Immersion School (MN) (fwd) Message-ID: Teacher, Waadookodaading Ojibwe Immersion School (MN) Qualifications:?????? 1. Highly proficient or fluent in the Ojibwe language. 2. Wisconsin certification in the field of employment 3. Course work of experience in the area of employment. 4. Strong communication and public relations skills 5. Bachelor degree from an accredited college or university. 6. Genuine love in working with youth. 7. Recommended knowledge of computers and other advanced technology. 8. Knowledge of safe working practices 9. The job descriptions may be modified upon Board approval. Reports to: Director Supervises:?Students Staff as assigned by Director Terms of Employment: In accordance with Master Agreement and Board Policy Performance Responsibilities: 1. Shall act in accordance with defined responsibilities established by state law and charter policies and regulations. 2. Shall comply with conditions stated in employment contract. 3. Will demonstrate punctuality, attendance and dependability in meeting professional responsibilities required by policies and procedures. 4. Meets state guidelines for the proper handling of classroom and activity funds. 5. Keeps a proper inventory of all items in the teacher's care. 6. Keeps accurate, timely student records and meets administrative deadlines. 7. Makes certain necessary information is available for carrying on classroom activities for any required substitute teacher. 8. Works cooperatively and constructively with all staff members to achieve common school district goals. 9. Attends professional development activities as required by the principal or superintendent. 10. Dresses appropriately. 11. Implements the charters goals and mission objectives in the instructional program 12. Exhibits responsible custodial care of school property. 13. Uses instructional equipment and instructional aids effectively. 14. Encourages student practice to meet required teacher, school, language, and cultural objectives. 15. Is able to specify objectives for each lesson in the lesson plan. 16. Teaches toward the Ojibwe language, culture and state objective. 17. Provide clear directions and explanations related to each lesson. 18. Specifies teaching procedures to be used and materials (content/media) in lesson planning. 19. Provides learner feedback throughout each lesson. 20. Maintains positive classroom behavior. 21. Assists in maintaining positive school-wide student behavior in the hallways and lunch areas as example. 22. Demonstrates positive teacher-learner interaction. 23. Uses correct oral and written Ojbiwe expression. 24. Provides for and reinforces student-learner involvement. 25. Plans for learner's abilities, styles and rates of learning. 26. Effectively demonstrates a variety of teaching styles. 27. Has a demonstrated good knowledge level in the subject areas of teaching which teacher is assigned. 28. Uses instructional time wisely. 29. Maintains a classroom environment that enhances learning and creates a pleasant atmosphere with an instructional purpose. 30. Shall promptly and consistently carryout the instructions of the Director or Board of Directors. 31. Follows the chain of command as set forth in the policies and procedures and organizational chart of the charter in addressing school related concerns. 32. Communicates positively with parents and the community through a variety of means and holds designed parent conferences. 33. When assigned to supervise a program or event, will remain with assigned students up to and including the safe departure of each of these students. Responsible for securing school facilities after the program/event has ended. 34. Performs such other tasks and assumes such other responsibilities as the Director or Board of Directors may assign. About Waadookodaading The mission of Waadookodaading is to create fluent speakers of the Ojibwe language who are able to meet the challenges of our rapidly changing world. We expect that students will be grounded in local language, culture and traditions, while aware of global concerns.? Our aim is to foster a love of learning while teaching the skills which will enable students to create solutions for our community and our planet. We are entering our fourth year as a preschool-5 charter school of the Hayward Community Schools. Our school staff is drug and alcohol free. All staff should be able to teach from an understanding of Ojibwe cultural values and traditions, and through the Ojibwe language. Submit a resume and letter of interest to: The Waadookodaading School Board PO Box 860, Hayward, WI? 54843. For more information call the school at:? 715-634-2619 x1317? Or email: nmerrill at hayward.k12.wi.us From cashcash at EMAIL.ARIZONA.EDU Thu Apr 8 18:20:18 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Apr 2004 11:20:18 -0700 Subject: 25th Annual AILDI & Mini-Conference, Tucson AZ (fwd) Message-ID: Announcing: The 25th Annual American Indian Language Development Institute http://www.ed.arizona.edu/AILDI/ June 7, 2004 - July 2, 2004 The University of Arizona ~ Tucson, Arizona The University of Arizona, Department of Language, Reading and Culture, and the American Indian Studies Programs, will host the 25th Annual American Indian Language Development Institute (AILDI). Celebrating 25 years as a unique Institute for Native language education and a champion of Indigenous language rights is central to this year's theme: Indigenous Language and Education Rights: Past, Present and Future. A mini-conference and 4-week courses will focus on the accomplishments of AILDI and its participants, current issues in Native American education and language rights, and action plans. MINI-CONFERENCE JUNE 24, 25, 26 2004 Indigenous Language and Education Rights: Past, Present, and Future http://www.ed.arizona.edu/AILDI/Miniconference.htm The American Indian Language Development Institute (AILDI) invites Native American language teachers, practitioners, elders, students, administrators, tribal leaders and educators working with Native American and other indigenous populations to a mini-conference to be held in conjunction with the 25th annual AILDI at the University of Arizona in Tucson, Arizona. The mini-conference theme, Indigenous Language and Education Rights: Past, Present and Future, celebrates AILDI?s 25 years as a unique institute for Native American language educators and champion of indigenous language rights. CALL FOR PRESENTATION PROPOSALS The 2004 AILDI Mini-conference, Indigenous Language and Education Rights: Past, Present and Future, invites you to submit proposals for presentations, panels, demonstrations and poster presentations. Proposal topics should focus on Native American community-based experience and knowledge, and be in the spirit of the work representative of AILDI in all areas of Native American language teaching, research and advocacy. PROPOSED TOPIC AREAS -Creating a Place for Our Languages: best practices, successful community-based Native language pedagogy and programs; teaching demonstrations -Language Planning & Policy: tribal, state and national policy efforts that affect Indigenous people and their education and language rights -Native American Language Advocacy & Activism: strategies, networking, and resources -Efforts in Language Revitalization: research case studies, reports, descriptions, updates, and issues -Documentation as Part of Language Recovery & Revitalization: examples, demonstrations of community based efforts -Native American Literature and Language: readings, films, performances, sharing creative work in the Native language -Native American Language and Technology: demonstrations and information sharing SPECIAL INVITED PANELS AND WORKSHOPS ? ?Funders Panel ?Technology and Indigenous Community Language Revitalization ?Language Immersion Methods for Native American Languages ?The Ford Foundation Language Immersion Teacher Training Project ?National Study: The Impact of Native Language Shift and Retention on American Indian Students? English Language Learning and School Achievement?????????? ?Tribal Leaders Panel ?Elders Panel From cashcash at EMAIL.ARIZONA.EDU Fri Apr 9 16:40:43 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 9 Apr 2004 09:40:43 -0700 Subject: Striking a balance between 2 worlds (fwd) Message-ID: Striking a balance between 2 worlds http://www.azdailysun.com/non_sec/nav_includes/story.cfm?storyID=85127 By SARA KINCAID Sun Staff Reporter 04/08/2004 [photo inset - Brian Drake/Arizona Daily Sun. Angie Maloney, of the Navajo tribe, sits on a panel that discussed Native American women and their place in soceity Wednesday. To order this photo, go to http://photos.azdailysun.com Buy this photo online!] Preserving language and respecting tradition is how two Native American women balance their professional lives and their heritage. Angie Walker Maloney, the director of environmental health at the Tuba City Regional Health Care Corporation, and Muriel Scott, a deputy prosecutor with the Hopi Tribe, spoke at a panel discussion about "Sacred Duties: Indigenous Professional Women and Preserving Traditional Ways." Maloney is a Navajo woman who works in the health profession, primarily with prevention, but has had to find ways to balance her beliefs with what she does with her career. She said when she has to dissect animals or other things that go against her traditional beliefs, she tells herself it is required by her job and is for the betterment of her people. "That is how I make peace with myself," she said. "We're caught in the middle if we're brought up traditionally." In her personal life, she is a weaver and participates in some of the ceremonies her mother, a medicine woman, performs. Her native language is important to her, but when she attended a boarding school, she was taught not to speak it. "We were told not to speak our language," she said. "My sister and I had our mouth washed out with soap and we were spanked with wet leather (for disobeying)." But she said she is from the generation that fought back against those who tried to take away their language, and because of this, other generations know the language. Scott, who speaks Hopi, said speaking a native language is important. In her job it helps her convey meanings to the defendants that may be lost if she attempted in English. "One word could have a thousand meanings," she said. "It is coming directly from the heart. When you do it in your own language there is a feeling you are conveying that is much stronger than using the English language." At one point in her life, however, she was ashamed to speak Hopi. It was important for her to speak English fluently and without an accent, she said. "I was so desperate to fit in," she said. "It is rough to balance traditional ways and be a fluent speaker in the English language." She reached a point where she mastered speaking English fluently, even after some mishaps, such as telling people her boss was at a "rodeo" meeting when he was at a Rotary meeting. But then she learned she had to make adjustments for how she speaks English when she would go back to her village on the Hopi reservation. She said she found she could speak slower and quieter than she did at her office. The panel was presented by the Applied Indigenous Studies program and the native forestry program at Northern Arizona University. It was funded by a grant from Fort McDowell Casino. Reporter Sara Kincaid can be reached at 556-2250 or skincaid at azdailysun.com. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 9 21:25:39 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 9 Apr 2004 14:25:39 -0700 Subject: technology survery... Message-ID: Dear ILAT, i am looking for a technology survery to model a possible survery for indigenous technology access. thanks in advance, phil cash cash (cayuse/nez perce) UofA, ILAT From cashcash at EMAIL.ARIZONA.EDU Sat Apr 10 17:36:21 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 10 Apr 2004 10:36:21 -0700 Subject: Linguist bringing dormant Indian language to life (fwd) Message-ID: Published: 04.10.2004 http://www.dailystar.com/dailystar/accent/17419.php Linguist bringing dormant Indian language to life UA assistant professor has spent years working with tribe By Gerald M. Gay ARIZONA DAILY STAR ? Natasha Warner has committed herself to bringing new life to a once-dormant language. ? For the past seven years, the assistant University of Arizona linguistics professor has dedicated her time to the Mutsun tribe of central coastal California - helping revive a dialect whose last fluent speaker died in 1930. ? "It's a rewarding thing to be able to try to give knowledge of linguistics to help a community," said Warner, 34. ? The Mutsun (pronounced MOOT-soon) tribe has historically lived in the San Juan Bautista region of California. Today there are 700 enrolled members of the tribe, with an estimated 2,000 descendants altogether. ? An advocate for the language's return, Warner is not Mutsun herself. Her interest in the language began when she was a graduate student at the University of California-Berkeley. ? While earning a doctorate in linguistics with a focus on Japanese, she volunteered for the school-sponsored Breath of Life program - a workshop that allowed indigenous tribes of the area access to the university's extensive historical archives. ? "It seemed like a good way to use what I had learned as a linguist to try and be helpful," she said. ? Working as a mentor with Mutsun representatives, Warner helped translate texts that had been recorded by early tribe members and mission priests in the area. ? She became so involved with the work that she continued to assist the tribe even after graduating and taking up a post-doctoral position in the Netherlands. ? Today, when Warner is not teaching phonetics and speech technology, she and a small group of student volunteers spend their time working on all aspects of Mutsun. ? Their main goal: a complete and comprehensive English-to-Mutsun dictionary. ? And the group is well on its way, with more than 5,600 entries already in place. ? The linguist has even worked with tribe leaders, updating their vocabulary to include terms not around when the language thrived. ? A fluent Mutsun speaker, of which there are none yet, could now watch "American Idol" on his or her ansYa-mehes (television) or send ansYa-ennes (e-mail) over the Internet. ? "The Mutsun community said they wanted to be able to use their language for their modern-day life," she said. "So I helped them try and make up new words in a way that's faithful to the way the language would have done it." ? She added: "We are getting patterns that existed in the original language and, with those patterns, making a large number of new words." ? Warner said that bringing back an entire language that has been dormant for more than seven decades is a huge task. She has been working hands-on with the Mutsun, attending workshops and visiting the community as often as possible. Her group is also in the process of compiling a learning textbook for tribe members. ? One of the problems Warner said she has is that there are no audio recordings of the language so it is almost impossible to know exactly what the original language sounded like - she guesses it comes close to Spanish or English, based on the similar sounds. ? Still, she said, her group members do their best with what they have, using the detailed information written in the historical documents of the area. ? She recalled a personal triumph she experienced last winter break on a visit to the Mutsun community, where she, her assistant Lynnika Butler and Quirina Luna-Costillas, head of the Mutsun revitalization movement, made a small but important breakthrough. ? "We were trying to work on getting to where we could speak the language," Warner said. "By the end of the week, the three of us were sitting around telling stories. There was a lot of hesitation and it wasn't fluent, but at least we were doing it! It means we are really on the brink of using the language productively." ? Warner has dabbled in other language projects but has no plans to leave the language she has grown to love. ? "This isn't something you do for a little while and just stop," she said. "This is the sort of project that tends to take up your whole life." ? Contact reporter Gerald M. Gay at 573-4137 or ggay at azstarnet.com. From cashcash at EMAIL.ARIZONA.EDU Sat Apr 10 17:43:04 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 10 Apr 2004 10:43:04 -0700 Subject: Aboriginal Languages of Manitoba Inc. (link) Message-ID: here is a new site of interest... Aboriginal Languages of Manitoba Inc. http://www.ablang.com/about.html From cashcash at EMAIL.ARIZONA.EDU Mon Apr 12 15:54:18 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Apr 2004 08:54:18 -0700 Subject: Restoring the Oneida language (fwd) Message-ID: Restoring the Oneida language Tribe approaches language education from new angle http://www.gogreenbay.com/page.html?article=125214 [photo inset - Signage incorporates Oneida language and English at the Lee McLester II Elder Complex (photo by H. Marc Larson).] By Anna Krejci News-Chronicle There are few things more important or dear to a culture than its language. To that end, the Oneida Nation is taking steps to preserve its language. On Wednesday, leaders of the Oneida Tribe of Indians will sign a charter outlining a broad language immersion strategy. The charter, developed by the Oneida Language Charter Team, is a plan to help language members become fluent in the Oneida language, according to Dr. Carol Cornelius, area manager of the Oneida Cultural Heritage Department. The team consists of 13 members, two of which are serving on the Oneida Language Revitalization Program and others from the nation's human resources, gaming, education and administrative branches. As called for by the charter, the Oneida Nation has hired a linguist fluent in the Oneida and Mohawk languages who can assist tribal members in learning the Oneida language. Oneida culture outlines a formula for remembering history while making decisions for the future. "We have to look back seven generations to see what our people did," Cornelius said. She added that today's decisions are made with an eye toward the interests of tribal members seven generations from now. The charter's objective, in accord with Oneida culture, states that in seven generations the Oneida people and the Oneida organization will speak the Oneida language, Cornelius said. To begin to realize that plan, the Oneida Nation will form a teacher certification program and the Oneida Business Committee will send communications to 3,000 government employees informing them the Oneida language is the tribe's official language. While short-term plans for language immersion are coming together, long-range objectives to get the nation's 15,000 members scattered across the globe to speak fluent Oneida are on the horizon, according to Brian A. Doxtator, charter team member and member of the Oneida Business Committee. Members of the Oneida tribe living on or near the reservation number 5,000. The charter team is a tool to expand bilingual learning, an objective that was present in the establishment of the Oneida Language Revitalization Program in 1995. Under the program, elders fluent in the Oneida language teach the language to younger adults. The program was initiated after a survey found only 25-30 elders who learned the Oneida language as their first language were alive. Lavinia Webster, the first elder in the program, recently died, Cornelius said. Now, two of the teachers, at the ages of 82 and 85, are working 20 hours a week with the program, Cornelius said. The revitalization program's Web site contains the image of a faceless corn husk doll carrying a basket; the basket carried by the doll symbolizes the teaching of the Oneida language from generation to generation. Cornelius recounted the story of the corn husk doll. The doll became so preoccupied with her beauty that she forgot to care for the children for whom she was responsible. As a consequence, the creator took away her face so she would not forget her responsibilities. Cornelius said it is the Oneida tribal members' responsibility to learn the Oneida language from the elders and transfer it to following generations. "Even if you only know one word, use it," she said. Doxtator said he is studying to become fluent - fluent meaning he will be able to speak the language as seamlessly as the water flows when it is being poured, he said. The Oneida Nation is faced with expanding the vocabulary of the Oneida language. About 10 years ago, fluent speakers of the language traveled from Canada and New York to the reservation to work with Oneida tribal members in developing new words. There was a time, Doxtator said, when things such as a floor, hot dog, french fries or computer could not be expressed in the Oneida language. Traces of the Oneida language program can be seen on the reservation, Doxtator said. A grocery store on the reservation sells food labeled in English and Oneida. Part of the charter team's task will be to decide how to change street names and building signs to accommodate usage of the two tongues. "Our language defines our culture and it's important we remember our language and our culture," Doxtator said. From cashcash at EMAIL.ARIZONA.EDU Mon Apr 12 16:11:19 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Apr 2004 09:11:19 -0700 Subject: Preserving words (fwd) Message-ID: Posted on Mon, Apr. 12, 2004 Preserving words http://www.philly.com/mld/inquirer/8410415.htm?1c A Swarthmore professor, worried that so many languages are dying out, undertook a rescue mission to Siberia. By James M. O'Neill Inquirer Staff Writer K. David Harrison made two tiring plane flights over an ocean and a mountain range, a daylong car ride on a rutted dirt road, and two river crossings by barge, all in the search for... words. And he wasn't sure the words even existed. Finally, in a handful of tiny log-cabin villages in central Siberia, a day's drive from Tomsk and more than 2,175 miles east of Moscow, the Swarthmore College professor found the ?s - a cluster of people last visited by researchers three decades earlier, who spoke a language that no academic linguist had ever recorded. Some even doubted its existence. Harrison, a Swarthmore linguist, found that only 35 of the 426 ?s (pronounced oos) people still spoke their native language, Middle Chulym, fluently. But several were deaf. Others were in their 90s and unable to speak well. Ultimately, only a dozen ?s could work with Harrison to record Middle Chulym (pronounced CHUL-um) for posterity. Middle Chulym is going extinct; as the nomadic people came under Soviet domination, Russian became the primary language. Now, Middle Chulym will be preserved on videotapes in a digital archive. And, at the ?s tribal council's request, Harrison will produce the first book ever published in Middle Chulym, a children's book of ?s folklore. Harrison presented his research on the language recently at the American Association for the Advancement of Science's annual meeting in Seattle. About 500 years ago, humans spoke 13,000 languages. Today, only about 6,500 languages remain. In a few centuries, there could be as few as 500. That alarms linguists, who are scurrying to record languages and describe their grammar before they are lost for good. "If we let them go extinct, valuable knowledge will be lost," Harrison said. "Many preliterate cultures have immense knowledge, which they hand down by way of their language." Harrison said the ?s have developed unique phrases to impart information to one another about medicinal plants, history, folklore and religious beliefs. Theodore B. Fernald, a fellow linguist at Swarthmore, agreed: "Every language is a piece of the puzzle about who we are." Tofa, another Siberian language that Harrison has studied, provides an example. He said Tofa-speaking reindeer herders have devised a highly efficient way of sharing information about their herds. They have an individual word for every conceivable combination of attributes to describe a reindeer. Using just a single word, a Tofa speaker could describe, say, a 2-year-old, brown, castrated male reindeer. Languages also impart something else, less tangible. They reflect different perspectives on life and the physical world. The English words snake and fish indicate no perceived connection between these living things. But in Tofa, the word for snake is translated as ground-fish. An interesting choice - it helps an English speaker see the similarity between how a fish moves in water and the slithering of a snake over land. Harrison, 36, is in his third year at Swarthmore and the third year of a five-year grant from the Volkswagen Foundation. "To get a major grant - that's quite a coup at his stage in this field," Fernald said. Fernald, who was on the committee that hired Harrison, said he stood out for "the quality of his research and his sense of social service." Harrison grew up monolingual in Indiana, the son of a Baptist preacher. He majored in political science at American University in Washington, and when he tried to learn a foreign language - French - he fared poorly. Unsure about a career, he traveled around Eastern Europe and grew fascinated with its minority groups. He also discovered that out of the classroom, he actually did have an aptitude for languages - he tackled Polish with success. That sent him to Yale, to pursue his doctorate as a linguist. Ever since, he has made repeated trips to Siberia and Mongolia, spending splendidly isolated summers with yak herders and reindeer breeders. Outside his spare campus office hangs a poster for the Endangered Languages Project, based at the University of London. The poster, with a picture of a New Guinea highlander tribesman, asks, "What's on his mind? You may never know." Nearby is a brochure for the Endangered Language Fund, based at Yale, which has preserved texts written in Kuskokwim (Alaska), Jingulu (Australia), Maliseet (Maine), Yei (southeastern China), Yuchi (Oklahoma), Shabo (Ethiopia), Ongota (Ethiopia), and other endangered languages, and has funded dictionaries in Comanche and Tohono O'odham (both American Indian). The Siberian languages Harrison works on are dying out because their native speakers were politically repressed during the era of Soviet rule. "The speakers were made to feel ashamed of their ethnicity and languages, and their children were in many cases sent to boarding schools where they were forbidden to speak their native language or punished for doing so," he said. In cases where there is no active repression, speakers may abandon a language because they perceive it to be small, backward, or not useful in the modern world. Harrison said linguists still don't fully understand the process by which native speakers abandon their original language. "They never call a meeting and say, 'Let's switch.' " The decision is often made by the children in a minority community, who feel peer pressure to fit in with a majority culture. Once made, the decision tends to be irreversible. Harrison uses a separate office to phonetically transcribe his tapes of native speakers. A bookshelf sags under binders bearing labels that read "Yoruba" (Africa) and "Kirundi" (Australia). Against another wall, an old metal filing cabinet bears a sign: "Wires, microphones and headphones (oh my!)" For his stay last summer with the ?s, Harrison and his collaborator, linguist Greg Anderson, brought a video camera and solar-powered laptop. They would often start by asking a native speaker to count, or recite body parts. Then they would ask the ?s to say specific sentences. The goal is to collect enough taped samples to identify rules of grammar. Harrison also listened to the ?s' everyday spoken exchanges. "We'd learn more that way because they would use sentences we would never have thought to ask them about." One of his favorites was uttered by an ?s woman in her garden: "The worms have eaten my cabbage." He traveled with the ?s in their dugout canoes, fished with them, and heard their tales about bear hunting. A PBS documentary crew tagged along for a show that is in production. Harrison said native writing systems are rare. The ?s never devised a written form of Middle Chulym. Luckily for Harrison, one ?s man decided to keep a hunting journal, and devised his own alphabet, based on Russian. When he told friends, though, they ridiculed him. Ashamed, he destroyed the journal. With this man's help, and using his home-grown alphabet, Harrison is putting Middle Chulym to paper. When he returned to Swarthmore in the fall, he made copies of his videotapes, then sent the originals to a linguistic institute in the Netherlands, where they are archived. "The language belongs to the native speakers," Harrison said. "I'm just the curator." Contact staff writer James M. O'Neill at 610-313-8012 or joneill at phillynews.com. To listen to a sound clip of the language, view a slide show and more: http://go.philly.com/language From cashcash at EMAIL.ARIZONA.EDU Mon Apr 12 16:17:33 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Apr 2004 09:17:33 -0700 Subject: Oneida Nation makes plan to help members learn Oneida (fwd) Message-ID: Posted on Sun, Apr. 11, 2004 http://www.duluthsuperior.com/mld/duluthsuperior/8409203.htm Oneida Nation makes plan to help members learn Oneida Associated Press GREEN BAY, Wis. - The Oneida Nation is planning to sign a charter this week outlining a broad language immersion strategy in an attempt to help preserve their dying language. "Our language defines our culture and its important we remember our language and our culture," said Brian A. Doxtator, a member of the Oneida Language Charter Team that developed the plan to help members become fluent in the Oneida language. The team consists of 13 members, two of which are serving on the Oneida Language Revitalization Program and others from the nations human resources, gaming, education and administrative branches. As called for by the charter, the Oneida Nation has hired a linguist fluent in the Oneida and Mohawk languages who can assist tribal members in learning the Oneida language. Oneida culture outlines a formula for remembering history while making decisions for the future. "We have to look back seven generations to see what our people did," said Dr. Carol Cornelius, area manager of the Oneida Cultural Heritage Department. She said today's decisions are made with an eye toward the interests of tribal members seven generations from now. The charter's objective, in accord with Oneida culture, states that in seven generations the Oneida people and the Oneida organization will speak the Oneida language, Cornelius said. Under the plan, to be signed Wednesday, the Oneida Nation will form a teacher certification program and the Oneida Business Committee will send communications to 3,000 government employees informing them the Oneida language is the tribe's official language. Long-range objectives to get the nations 15,000 members scattered across the globe to speak fluent Oneida are on the horizon, Doxtator said. Members of the Oneida tribe living on or near the reservation near Green Bay number 5,000. The charter team is a tool to expand bilingual learning, an objective that was present in the establishment of the Oneida Language Revitalization Program in 1995. Under the program, elders fluent in the Oneida language teach the language to younger adults. The program was initiated after a survey found only 25-30 elders who learned the Oneida language as their first language were alive. Lavinia Webster, the first elder in the program, recently died, Cornelius said. Now, two of the teachers, at the ages of 82 and 85, are working 20 hours a week with the program, Cornelius said. From gforger at EMAIL.ARIZONA.EDU Wed Apr 14 15:19:07 2004 From: gforger at EMAIL.ARIZONA.EDU (Garry Forger) Date: Wed, 14 Apr 2004 08:19:07 -0700 Subject: Language Article Message-ID: Language engineering for the Semantic Web: a digital library for endangered languages http://informationr.net/ir/9-3/paper176.html Abstract: Many languages are in serious danger of being lost and if nothing is done to prevent it, half of the world's approximately 6,500 languages will disappear in the next 100 years. Language data are central to the research of a large social science community, including linguists, anthropologists, archeologists, historians, sociologists, and political scientists interested in the culture of indigenous people. The death of a language entails the loss of a community's traditional culture, for the language is a unique vehicle for its traditions and culture. In this paper, we describe the effort undertaken at Wayne State University to preserve endangered languages using the state-of-the-art information technologies. We discuss the issues involved in such an effort, and present the architecture of a distributed digital library which will contain various data of endangered languages in the forms of text, image, video and audio files and include advanced tools for intelligent cataloguing, indexing, searching and browsing information on languages and language analysis. Various Semantic Web technologies such as XML, OLAC, and ontologies are used so that the digital library is developed as a useful linguistic resource on the Semantic Web. -- "...the inequalities suffered by the many are in no way justified by the rise of a few." James Baldwin ______________________ Garry J. Forger, MLS Assistant Director Learning Technologies Center The University of Arizona 1077 N. Highland Ave Tucson, AZ 85721-0073 gforger at u.arizona.edu http://www.ltc.arizona.edu/ Phone 520-626-7761 Fax 520-626-8220 From andrekar at NCIDC.ORG Wed Apr 14 17:13:36 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 14 Apr 2004 10:13:36 -0700 Subject: Tween 2 Worlds (language) Message-ID: Striking a balance between 2 worlds By SARA KINCAID 04/08/2004 Preserving language and respecting tradition is how two Native American women balance their professional lives and their heritage. Angie Walker Maloney, the director of environmental health at the Tuba City Regional Health Care Corporation, and Muriel Scott, a deputy prosecutor with the Hopi Tribe, spoke at a panel discussion about "Sacred Duties: Indigenous Professional Women and Preserving Traditional Ways." Maloney is a Navajo woman who works in the health profession, primarily with prevention, but has had to find ways to balance her beliefs with what she does with her career. She said when she has to dissect animals or other things that go against her traditional beliefs, she tells herself it is required by her job and is for the betterment of her people. "That is how I make peace with myself," she said. "We're caught in the middle if we're brought up traditionally." In her personal life, she is a weaver and participates in some of the ceremonies her mother, a medicine woman, performs. Her native language is important to her, but when she attended a boarding school, she was taught not to speak it. "We were told not to speak our language," she said. "My sister and I had our mouth washed out with soap and we were spanked with wet leather (for disobeying)." But she said she is from the generation that fought back against those who tried to take away their language, and because of this, other generations know the language. Scott, who speaks Hopi, said speaking a native language is important. In her job it helps her convey meanings to the defendants that may be lost if she attempted in English. "One word could have a thousand meanings," she said. "It is coming directly from the heart. When you do it in your own language there is a feeling you are conveying that is much stronger than using the English language." At one point in her life, however, she was ashamed to speak Hopi. It was important for her to speak English fluently and without an accent, she said. "I was so desperate to fit in," she said. "It is rough to balance traditional ways and be a fluent speaker in the English language." She reached a point where she mastered speaking English fluently, even after some mishaps, such as telling people her boss was at a "rodeo" meeting when he was at a Rotary meeting. But then she learned she had to make adjustments for how she speaks English when she would go back to her village on the Hopi reservation. She said she found she could speak slower and quieter than she did at her office. The panel was presented by the Applied Indigenous Studies program and the native forestry program at Northern Arizona University. It was funded by a grant from Fort McDowell Casino. Reporter Sara Kincaid can be reached at 556-2250 or skincaid at azdailysun.com. From CRANEM at MAIL.ECU.EDU Thu Apr 15 12:58:22 2004 From: CRANEM at MAIL.ECU.EDU (Bizzaro, Resa Crane) Date: Thu, 15 Apr 2004 08:58:22 -0400 Subject: FW: [AMEINDIANCAUCUS-L] Tribal College Faculty Fellowship (call f or applications) Message-ID: Hi, everyone. Here is a call for participation in the Conference on College Composition and Communication's Tribal College Faculty Fellowship. Please share it with people who might be interested. Thanks. Resa Resa Crane Bizzaro, President CCCC Caucus on American Indian Scholars and Scholarships -----Original Message----- From: Steve Brandon [mailto:sbrandon at UNM.EDU] Sent: Wed 4/14/2004 11:46 AM To: AMEINDIANCAUCUS-L at LIST.UNM.EDU Cc: Subject: [AMEINDIANCAUCUS-L] Tribal College Faculty Fellowship (call for applications) Please distribute the following call for applications (pasted below and attached) for the CCCC/American Indian Caucus Tribal College Faculty Fellowship. This past year, we didn't get any applications, so this year we're publicizing more widely and more aggressively. Please help us out by forwarding the call to any lists to which you belong or to anyone you think might be interested in the fellowship. I've attached file is in virus checked, MS Word, printer friendly format. If you teach in a Tribal College please print and post. Thanks, Steve Brandon Tribal College Faculty Fellowship The Conference on College Composition and Communication (CCCC) and the American Indian Caucus are pleased to announce the Tribal College Faculty Fellowship. If you teach at a tribal college and are interested in attending the CCCC 2005 conference in San Francisco (16-19 March), the American Indian Caucus, a group of teachers and scholars who come together to support and develop research related to composition, language, and literature, invites you to apply. We offer two Tribal College Faculty Fellowships in the amount of $750 each. With this fellowship, we hope to create opportunities for Tribal College Faculty members to become involved in CCCCs. Featuring over 500 sessions on teaching, writing and literacy programs, language research, history, theory, and professional and technical communication, the annual CCCC conference provides a forum for thinking, learning, networking, and presenting research on the teaching and learning of writing. For more information, visit the American Indian Caucus website at: www.ncte.org/groups/caucuses/amindian/ Selection criteria and how to apply: A selection committee made up of American Indian Caucus members will review applications for the Tribal College Faculty Fellowship. Fellowship awards of $750 will be decided on the basis of financial need and overall quality of application letter. You do not need to present at CCCC in order to qualify for this award. By January 15, 2005, submit an application letter (on institutional letterhead) describing: . Who you are and what you do at your tribal college . What you hope to gain from the experience of attending CCCC . How you plan to supplement fellowship fund in order to attend CCCC Send your application or questions to: Stephen Brandon University of New Mexico Dept. of English Language and Literature MSC03 2170 1 University of New Mexico Albuquerque, New Mexico 87131-0001 sbrandon at unm.edu or steve.brandon at cherokeenation.zzn.com -------------- next part -------------- A non-text attachment was scrubbed... Name: Tribal College Faculty Fellowship.doc Type: application/msword Size: 34816 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Thu Apr 15 21:29:53 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 15 Apr 2004 14:29:53 -0700 Subject: Lost languages a loss for world (fwd) Message-ID: Lost languages a loss for world http://www.yomiuri.co.jp/newse/20040416wo61.htm Cristoph Mark Daily Yomiuri Staff Writer For good or bad, our world is becoming ever more globalized, industrialized and homogenized, and most people are aware of the effects on the world's ecology. We regularly find species disappearing from the face of the planet, never to be seen again. But unlike the plight of the panda or the Japanese ibis, said Tasaku Tsunoda, the extinction of languages is something of which most people remain unaware. Tsunoda, a professor of linguistics at Tokyo University and leading expert in Aboriginal Australian languages, will be a keynote speaker at Linguapax Asia 2004, to be held Saturday at United Nations University in Shibuya Ward, Tokyo. Languages disappear for many reasons. In some cases, the language becomes obsolete and is replaced by a dominant language, with the few remaining speakers growing old and dying without passing on their knowledge and heritage. With many other languages, the younger generation loses its mother tongue in favor of an adopted tongue, as is the case with many Koreans born and raised in Japan. "There are a number of researchers who work on the Korean language as spoken in Japan, and they say that the Korean language is now disappearing among the younger generation," Tsunoda pointed out. In fact, like many countries, Japan is not as linguistically homogenous as many people might think. Perhaps the most well-known minority language in Japan is Ainu, the language of the indigenous peoples of Hokkaido, which there is a strong movement to protect. But there are other languages in Japan that are not so well known. A language known as Nivkh, which was native to the islands north of Hokkaido, became effectively extinct after its last speakers were moved to Hokkaido, according to Tsunoda. Chinese is quickly disappearing in Yokohama's famous Chinatown, the professor added. The younger generations are using more and more Japanese, forgetting their mother tongue. Similar things are happening with the language of Japanese-Brazilians. "In Hadano (Kanagawa Prefecture), there's a huge Brazilian and Peruvian community, and the kids are not speaking Spanish or Portuguese anymore," Frances Fister-Stoga, English professor and organizer of the conference, pointed out. Tsunoda began studying Warrango, a dying Aboriginal language, while a student in Queensland, Australia. During his time there, he recorded more than 50 hours of the language and folk stories. The language was on the verge of extinction before Tsunoda returned to Australia 26 years later and began teaching Warrango to descendants of the language's speakers. He has since been asked to help revive other Aboriginal languages. Tsunoda is actively trying to get Queensland's Monash University, his alma mater and the university where he teaches private Warrango classes, to offer the language as part of its curriculum, thereby creating interest in, and prestige for, the language. But, as potential enrollment appears low, it remains an uphill battle. Together with top linguists from around the world, Tsunoda will present a paper titled Language Loss and Language Revitalization in Australia at the inaugural Linguapax Asia conference. Linguapax Asia is a spin-off group of the UNESCO-backed Linguapax Institute, which focuses on language issues, such as rights, ecology, preservation and so on. Although the Barcelona-based institute holds conferences worldwide, this will be the first time one has been held in an Asian country. Felix Marti, founder of the organization, was the recipient of the UNESCO human rights award and has been recognized by the Vatican for his work in language and peace, concepts from which the "Linguapax" name is derived. Although actively promoting language rights and preservation, the institute is not in a position to implement any programs, Fister-Stoga said. "(Linguapax) is a more informative type of thing, and solutions could be recommended, but it's not political," she stressed. The conference, co-organized by the United Nations University, will feature speakers from around the world, all specialists in their fields, and will also feature talks on subjects as diverse as national languages, bilingual education and a trilingual village in Thailand. Linguapax Asia 2004 will be held at the university on Saturday from 9 a.m. to 6 p.m. Presentations not given in English will be accompanied by English information and materials. For further information on the Linguapax Institute and its activities, please visit its Web site at www.linguapax.org. Copyright 2004 The Yomiuri Shimbun From sdp at EMAIL.ARIZONA.EDU Thu Apr 15 23:48:22 2004 From: sdp at EMAIL.ARIZONA.EDU (Sue Penfield) Date: Thu, 15 Apr 2004 16:48:22 -0700 Subject: Lost languages a loss for world (fwd) Message-ID: Phil, How are you doing? Keep me posted! I have hired Christina Roberts to help with the final stages as I told you -- she is excited and also says her mom, who is a semi speaker, I think, would be willing to test the training materials for us -- I'm not happy about the room situation but I guess we will have to go with it.... Best, Susan ----- Original Message ----- From: "phil cash cash" To: Sent: Thursday, April 15, 2004 2:29 PM Subject: Lost languages a loss for world (fwd) > Lost languages a loss for world > http://www.yomiuri.co.jp/newse/20040416wo61.htm > > Cristoph Mark Daily Yomiuri Staff Writer > > For good or bad, our world is becoming ever more globalized, > industrialized and homogenized, and most people are aware of the > effects on the world's ecology. We regularly find species disappearing > from the face of the planet, never to be seen again. > > But unlike the plight of the panda or the Japanese ibis, said Tasaku > Tsunoda, the extinction of languages is something of which most people > remain unaware. > > Tsunoda, a professor of linguistics at Tokyo University and leading > expert in Aboriginal Australian languages, will be a keynote speaker at > Linguapax Asia 2004, to be held Saturday at United Nations University > in Shibuya Ward, Tokyo. > > Languages disappear for many reasons. In some cases, the language > becomes obsolete and is replaced by a dominant language, with the few > remaining speakers growing old and dying without passing on their > knowledge and heritage. > > With many other languages, the younger generation loses its mother > tongue in favor of an adopted tongue, as is the case with many Koreans > born and raised in Japan. > > "There are a number of researchers who work on the Korean language as > spoken in Japan, and they say that the Korean language is now > disappearing among the younger generation," Tsunoda pointed out. > > In fact, like many countries, Japan is not as linguistically homogenous > as many people might think. > > Perhaps the most well-known minority language in Japan is Ainu, the > language of the indigenous peoples of Hokkaido, which there is a strong > movement to protect. > > But there are other languages in Japan that are not so well known. > > A language known as Nivkh, which was native to the islands north of > Hokkaido, became effectively extinct after its last speakers were moved > to Hokkaido, according to Tsunoda. > > Chinese is quickly disappearing in Yokohama's famous Chinatown, the > professor added. The younger generations are using more and more > Japanese, forgetting their mother tongue. > > Similar things are happening with the language of Japanese-Brazilians. > > "In Hadano (Kanagawa Prefecture), there's a huge Brazilian and Peruvian > community, and the kids are not speaking Spanish or Portuguese > anymore," Frances Fister-Stoga, English professor and organizer of the > conference, pointed out. > > Tsunoda began studying Warrango, a dying Aboriginal language, while a > student in Queensland, Australia. During his time there, he recorded > more than 50 hours of the language and folk stories. > > The language was on the verge of extinction before Tsunoda returned to > Australia 26 years later and began teaching Warrango to descendants of > the language's speakers. He has since been asked to help revive other > Aboriginal languages. > > Tsunoda is actively trying to get Queensland's Monash University, his > alma mater and the university where he teaches private Warrango > classes, to offer the language as part of its curriculum, thereby > creating interest in, and prestige for, the language. But, as potential > enrollment appears low, it remains an uphill battle. > > Together with top linguists from around the world, Tsunoda will present > a paper titled Language Loss and Language Revitalization in Australia > at the inaugural Linguapax Asia conference. > > Linguapax Asia is a spin-off group of the UNESCO-backed Linguapax > Institute, which focuses on language issues, such as rights, ecology, > preservation and so on. > > Although the Barcelona-based institute holds conferences worldwide, this > will be the first time one has been held in an Asian country. > > Felix Marti, founder of the organization, was the recipient of the > UNESCO human rights award and has been recognized by the Vatican for > his work in language and peace, concepts from which the "Linguapax" > name is derived. > > Although actively promoting language rights and preservation, the > institute is not in a position to implement any programs, Fister-Stoga > said. > > "(Linguapax) is a more informative type of thing, and solutions could be > recommended, but it's not political," she stressed. > > The conference, co-organized by the United Nations University, will > feature speakers from around the world, all specialists in their > fields, and will also feature talks on subjects as diverse as national > languages, bilingual education and a trilingual village in Thailand. > > Linguapax Asia 2004 will be held at the university on Saturday from 9 > a.m. to 6 p.m. Presentations not given in English will be accompanied > by English information and materials. > > For further information on the Linguapax Institute and its activities, > please visit its Web site at www.linguapax.org. > > Copyright 2004 The Yomiuri Shimbun From sdp at EMAIL.ARIZONA.EDU Thu Apr 15 23:59:35 2004 From: sdp at EMAIL.ARIZONA.EDU (Sue Penfield) Date: Thu, 15 Apr 2004 16:59:35 -0700 Subject: Lost languages a loss for world (fwd) Message-ID: Sorry, mistaken post to the list! ----- Original Message ----- From: "Sue Penfield" To: Sent: Thursday, April 15, 2004 4:48 PM Subject: Re: Lost languages a loss for world (fwd) > Phil, > How are you doing? Keep me posted! I have hired Christina Roberts to help > with the final stages as I told you -- she is excited and also says her mom, > who is a semi speaker, I think, would be willing to test the training > materials for us -- I'm not happy about the room situation but I guess we > will have to go with it.... > Best, > Susan > ----- Original Message ----- > From: "phil cash cash" > To: > Sent: Thursday, April 15, 2004 2:29 PM > Subject: Lost languages a loss for world (fwd) > > > > Lost languages a loss for world > > http://www.yomiuri.co.jp/newse/20040416wo61.htm > > > > Cristoph Mark Daily Yomiuri Staff Writer > > > > For good or bad, our world is becoming ever more globalized, > > industrialized and homogenized, and most people are aware of the > > effects on the world's ecology. We regularly find species disappearing > > from the face of the planet, never to be seen again. > > > > But unlike the plight of the panda or the Japanese ibis, said Tasaku > > Tsunoda, the extinction of languages is something of which most people > > remain unaware. > > > > Tsunoda, a professor of linguistics at Tokyo University and leading > > expert in Aboriginal Australian languages, will be a keynote speaker at > > Linguapax Asia 2004, to be held Saturday at United Nations University > > in Shibuya Ward, Tokyo. > > > > Languages disappear for many reasons. In some cases, the language > > becomes obsolete and is replaced by a dominant language, with the few > > remaining speakers growing old and dying without passing on their > > knowledge and heritage. > > > > With many other languages, the younger generation loses its mother > > tongue in favor of an adopted tongue, as is the case with many Koreans > > born and raised in Japan. > > > > "There are a number of researchers who work on the Korean language as > > spoken in Japan, and they say that the Korean language is now > > disappearing among the younger generation," Tsunoda pointed out. > > > > In fact, like many countries, Japan is not as linguistically homogenous > > as many people might think. > > > > Perhaps the most well-known minority language in Japan is Ainu, the > > language of the indigenous peoples of Hokkaido, which there is a strong > > movement to protect. > > > > But there are other languages in Japan that are not so well known. > > > > A language known as Nivkh, which was native to the islands north of > > Hokkaido, became effectively extinct after its last speakers were moved > > to Hokkaido, according to Tsunoda. > > > > Chinese is quickly disappearing in Yokohama's famous Chinatown, the > > professor added. The younger generations are using more and more > > Japanese, forgetting their mother tongue. > > > > Similar things are happening with the language of Japanese-Brazilians. > > > > "In Hadano (Kanagawa Prefecture), there's a huge Brazilian and Peruvian > > community, and the kids are not speaking Spanish or Portuguese > > anymore," Frances Fister-Stoga, English professor and organizer of the > > conference, pointed out. > > > > Tsunoda began studying Warrango, a dying Aboriginal language, while a > > student in Queensland, Australia. During his time there, he recorded > > more than 50 hours of the language and folk stories. > > > > The language was on the verge of extinction before Tsunoda returned to > > Australia 26 years later and began teaching Warrango to descendants of > > the language's speakers. He has since been asked to help revive other > > Aboriginal languages. > > > > Tsunoda is actively trying to get Queensland's Monash University, his > > alma mater and the university where he teaches private Warrango > > classes, to offer the language as part of its curriculum, thereby > > creating interest in, and prestige for, the language. But, as potential > > enrollment appears low, it remains an uphill battle. > > > > Together with top linguists from around the world, Tsunoda will present > > a paper titled Language Loss and Language Revitalization in Australia > > at the inaugural Linguapax Asia conference. > > > > Linguapax Asia is a spin-off group of the UNESCO-backed Linguapax > > Institute, which focuses on language issues, such as rights, ecology, > > preservation and so on. > > > > Although the Barcelona-based institute holds conferences worldwide, this > > will be the first time one has been held in an Asian country. > > > > Felix Marti, founder of the organization, was the recipient of the > > UNESCO human rights award and has been recognized by the Vatican for > > his work in language and peace, concepts from which the "Linguapax" > > name is derived. > > > > Although actively promoting language rights and preservation, the > > institute is not in a position to implement any programs, Fister-Stoga > > said. > > > > "(Linguapax) is a more informative type of thing, and solutions could be > > recommended, but it's not political," she stressed. > > > > The conference, co-organized by the United Nations University, will > > feature speakers from around the world, all specialists in their > > fields, and will also feature talks on subjects as diverse as national > > languages, bilingual education and a trilingual village in Thailand. > > > > Linguapax Asia 2004 will be held at the university on Saturday from 9 > > a.m. to 6 p.m. Presentations not given in English will be accompanied > > by English information and materials. > > > > For further information on the Linguapax Institute and its activities, > > please visit its Web site at www.linguapax.org. > > > > Copyright 2004 The Yomiuri Shimbun From coyotez at DARKWING.UOREGON.EDU Fri Apr 16 00:52:43 2004 From: coyotez at DARKWING.UOREGON.EDU (David Gene Lewis) Date: Thu, 15 Apr 2004 17:52:43 -0700 Subject: Fwd: Query: American Indian Scholars Contact Info-Online Education Message-ID: ------ Forwarded message ------- From: "H-AmIndian (Joyce Ann Kievit)" Reply-to: H-Net List for American Indian Studies To: H-AMINDIAN at H-NET.MSU.EDU Date: Thu, 15 Apr 2004 16:07:34 -0700 Date: Thu, 15 Apr 2004 07:31:40 -0400 From: "Jan Tucker" Subject: Query: American Indian Scholars Contact Info-Online Education Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. Jan Tucker Certified online Educator and Learner Applied Cultural Anthropologist Lake City Community College Distance Learning Program, Saint Leo University From miakalish at REDPONY.US Fri Apr 16 01:33:59 2004 From: miakalish at REDPONY.US (Mia - Main Red Pony) Date: Thu, 15 Apr 2004 19:33:59 -0600 Subject: Query: American Indian Scholars Contact Info-Online Education Message-ID: Hello, We do lots of online/web stuff here. In New Mexico. We will be doing more, shortly. We have fonts, graphics, empirically validated technology. Write to me directly if you would like to know more. Mia Kalish ----- Original Message ----- From: "David Gene Lewis" To: Sent: Thursday, April 15, 2004 6:52 PM Subject: Fwd: Query: American Indian Scholars Contact Info-Online Education ------ Forwarded message ------- From: "H-AmIndian (Joyce Ann Kievit)" Reply-to: H-Net List for American Indian Studies To: H-AMINDIAN at H-NET.MSU.EDU Date: Thu, 15 Apr 2004 16:07:34 -0700 Date: Thu, 15 Apr 2004 07:31:40 -0400 From: "Jan Tucker" Subject: Query: American Indian Scholars Contact Info-Online Education Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. Jan Tucker Certified online Educator and Learner Applied Cultural Anthropologist Lake City Community College Distance Learning Program, Saint Leo University From cashcash at EMAIL.ARIZONA.EDU Fri Apr 16 16:38:24 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 16 Apr 2004 09:38:24 -0700 Subject: Bible in =?iso-8859-1?b?R3VhcmFu7Q==?= (fwd) Message-ID: Friday,??April?16,??2004 BRAZIL http://www.lapress.org/Article.asp?lanCode=1&artCode=3733 Bible in Guaran?? The Brazilian Bible Society has launched a version of the Bible in Guaran? Mby? for 18,000 members of this indigenous group that live in the southeastern region of Brazil, Argentina and Paraguay. The translation of the Bible into Guaran? Mby? took 46 years and includes the gradual development of writing ? transcription into letters of phonograms used by the Guaran? indigenous people ? for this language used almost exclusively for speaking. The work was begun in 1958 with the New Testament, a task which ended in 1987, and this year the Hebrew Writings, totaling 1,408 pages, were concluded. International Society of Linguistics consultant Robert Dooley, who with four members of the ethnic group comprised the translation team, said "the development of an alphabet and the work of translation provides a stimulus to the language and the effect is perceived in the speech itself of the community which uses Guaran? more often." With the establishment of Guaran? Mby? writing, the language can be preserved and transmitted to new generations through written documents. This will make it possible to broaden access to education for 15 percent of the illiterate population of this ethnic group in Brazil, made up of 8,000 people. The Mby? are one of the three subgroups of the Guaran? population. The others are the ?andeva and Kaiow?. The linguistic trunk is Tupi and the family is Tupi-Guaran?. ?ADITAL From sdp at EMAIL.ARIZONA.EDU Fri Apr 16 17:19:40 2004 From: sdp at EMAIL.ARIZONA.EDU (Sue Penfield) Date: Fri, 16 Apr 2004 10:19:40 -0700 Subject: Online Education for Native students Message-ID: Subject: Query: American Indian Scholars Contact Info-Online Education > Date: Thu, 15 Apr 2004 07:31:40 -0400 > From: "Jan Tucker" > Subject: Query: American Indian Scholars Contact Info-Online Education > > > Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. > > Jan Tucker > Certified online Educator and Learner > Applied Cultural Anthropologist > Lake City Community College > Distance Learning Program, > Saint Leo University Susan D. Penfield, Ph.D. Department of English and Indigenous Languages and Technology University of Arizona, Tucson, AZ 85721 -------------- next part -------------- An HTML attachment was scrubbed... URL: From ssupahan at HUMBOLDT.K12.CA.US Fri Apr 16 18:13:54 2004 From: ssupahan at HUMBOLDT.K12.CA.US (Sarah Supahan) Date: Fri, 16 Apr 2004 11:13:54 -0700 Subject: Online Education for Native students In-Reply-To: <000a01c423d7$002e9490$303bc480@CRIT01> Message-ID: Jan, I am very interested in this possibility. I live and work in a very rural area of Northern California - on the Hoopa Indian Reservation. The nearest university is over an hour away (further for many) and over a high mountain pass with bad road conditions in the winter. I have personally completed a teaching certification program on-line through CalStateTEACH so I know it can be done. I think such an opportunity could benefit many of our local students. Sarah Supahan, Director Indian Education Program KTJUSD P. O. Box 1308 Hoopa, CA 95546 530 625-1031 On Apr 16, 2004, at 10:19 AM, Sue Penfield wrote: > Subject: Query: American Indian Scholars Contact Info-Online Education > > > > Date: Thu, 15 Apr 2004 07:31:40 -0400 > > From: "Jan Tucker" > > Subject: Query: American Indian Scholars Contact Info-Online > Education > > > > > > Greetings, List readers. I'm trying to compile a list of educators > and > scholars who might be interested in American Indian educational > opportunities using online education technology. This would include > anyone > who is interested in online education for and by American Indians > themselves. Any suggestions on where to begin assembling a contact > list of > potentially interested persons. My thinking is to help expand > educational > opportunities for American Indians, and bring together American Indian > scholars from all over the country and world to teach virtually. I'm > looking > for funding also to have a conference for discussing the possibilities > of > online education to bridge geographic space, and technological divide > experienced by American Indian learners. > > > > Jan Tucker > > Certified online Educator and Learner > > Applied Cultural Anthropologist > > Lake City Community College > > Distance Learning Program, > > Saint Leo University > Susan D. Penfield, Ph.D. > Department of English and > Indigenous Languages and Technology > University of Arizona, > Tucson, AZ 85721 > -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2333 bytes Desc: not available URL: From Dmark916 at AOL.COM Fri Apr 16 18:18:13 2004 From: Dmark916 at AOL.COM (Dmark916 at AOL.COM) Date: Fri, 16 Apr 2004 14:18:13 EDT Subject: Online Education for Native students Message-ID: Hello Jan: I have recently retired from the California Department of Education, but remain on the ILAT listserv. An area that is of interest in California has been to assist paraprofessionals to meet the requirements of the federal No Child Left Behind (NCLB) Act that requires a highly qualified persons to provide educational services to students receiving Title I (compensatory education) funding. Distance learning is a perfect venue for Native American paraprofessionals who need to be working on an AA degree. In California such individuals work in many remote areas of the state, where opportunities are few. If pursuing the idea of providing coursework for paraprofessionals to receive their AA degree sounds to interest to you, please contact Dr. Maria Trejo, Administrator, Even Start Office, California Department of Education, 1430 N Street, Sacramento, CA 95814. Additionally, Judy Fisch, Director of Kawia Indian Education Center, P.O. Box 39, Redwood Valley, CA 95470 might be interested, as she helped establish a credit bearing course for one group of Native American paraprofessionals. Dr Trejo's e mail is:mtrejo at cde.ca.gov Ms. Fisch's is: coyotelc at pacific.net Please contact me if I may be of further assistance at dmark916 at aol.com Best wishes on your endeavor Dorothy Martinez-K -------------- next part -------------- An HTML attachment was scrubbed... URL: From mikinakn at SHAW.CA Fri Apr 16 18:30:16 2004 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Fri, 16 Apr 2004 14:30:16 -0400 Subject: Online Education for Native students Message-ID: I am very interested in your proposal. I have a double B.A. in English and Political Science and an M.A. in English Language, Literature and Creative Writing. I do sessional teaching partially online and partially contact teaching for First Nation University of Canada, Regina and for Ryerson University, Toronto. For both, classes are all native adult learners. I also do contact sessional teaching for Algoma University, Sault Ste. Marie. These are all mixed classes. I teach in the Fine Arts, English, Native Studies, Indigenous Literature and Cultural Studies programs. I suppose, I should first ask if this includes, so called, Canadian Indians? ------- wahjeh rolland nadjiwon ----- Original Message ----- From: Sue Penfield To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, April 16, 2004 1:19 PM Subject: Online Education for Native students Subject: Query: American Indian Scholars Contact Info-Online Education -------------- next part -------------- An HTML attachment was scrubbed... URL: From coyotez at DARKWING.UOREGON.EDU Fri Apr 16 20:42:18 2004 From: coyotez at DARKWING.UOREGON.EDU (David Lewis) Date: Fri, 16 Apr 2004 13:42:18 -0700 Subject: Online Education for Native students In-Reply-To: Message-ID: > > Klahowya ILAT listmembers, Thank you for your overwelming responses to the query sent out by Jan Tucker. I do not think she is yet on the ILAT listserve so I have been forwarding your responses to her. Please respond directly to her in the future. Her email is jtucker at starband.net. I have sent a message to her of invitation to ILAT. Thank you for your time, David Lewis University of Oregon Confederated Tribes of Grand Ronde From jtucker at STARBAND.NET Sat Apr 17 23:38:48 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sat, 17 Apr 2004 16:38:48 -0700 Subject: technology survery... Message-ID: Greetings Phil, I wasn't sure what audience exactly you wanted to survey. Here is a link to different kinds of surverys, maybe one of them will meet your needs. http://www.ed.gov/pubs/EdTechGuide/appc.html I'd be curious to know what kind of barriers you'd anticipate, and what kind of technology exactly you are trying to survey access for? There is a wealth of information on access issues online. Jan On Fri, 9 Apr 2004 14:25:39 -0700, phil cash cash wrote: >Dear ILAT, > >i am looking for a technology survery to model a possible survery for >indigenous technology access. thanks in advance, > >phil cash cash (cayuse/nez perce) >UofA, ILAT From jtucker at STARBAND.NET Sun Apr 18 00:07:27 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sat, 17 Apr 2004 17:07:27 -0700 Subject: SPIDER ON THE WEB-DISTANCE LEARNING IN INDIAN COUNTRY Message-ID: Here is an excellent paper (in my view) on distance learning and American Indian Education http://www.public.asu.edu/~elizard/cse200/disedrev.htm [quoted directly from above website] Abstract: The education of American Indians in the United States historically has been a tool of acculturation and assimilation. Recently, however, new technologies have been made available to tribal communities that offer different possibilities. This essay examines the potential uses of distance learning for maintaining and sustaining American Indian tribal communities within the United States while allowing access to the information and skills that allow members of those communities employment opportunities within the dominant society and its economy. It includes a brief examination of distance education in general, a discussion of traditional education in tribal contexts, some elaboration of that theme as it pertains to tribal uses of distance education technology, and an analysis of the potential outcomes and consequences of these practices. Bridging the Digital Divide Among the Native American People By eliza nelson [above article linked from this amazing site] http://www.public.asu.edu/~elizard/cse200/index.html Please excuse me if I am reposting anything everyone already knows about. I hadn't yet read the archives when I found this website. There is a survey on the site discussing some of the barriers to distance learning as well. I just had to share it! Jan [Online Educator, New to this list] From cashcash at EMAIL.ARIZONA.EDU Sun Apr 18 17:55:35 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 18 Apr 2004 10:55:35 -0700 Subject: technology survery... In-Reply-To: Message-ID: Thanks Jan, these surveys were very helpful. ?i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager Thanks Jan, these surveys were very helpful. ?i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager > ----- Message from jtucker at STARBAND.NET --------- > Date: Sat, 17 Apr 2004 16:38:48 -0700 > From: Jan Tucker > Reply-To: Jan Tucker > Subject: Re: technology survery... > To: ILAT at LISTSERV.ARIZONA.EDU, Phil Cash-Cash > > Greetings Phil, > > I wasn't sure what audience exactly you wanted to survey. Here is a > link to > different kinds of surverys, maybe one of them will meet your needs. > > http://www.ed.gov/pubs/EdTechGuide/appc.html > > I'd be curious to know what kind of barriers you'd anticipate, and > what > kind of technology exactly you are trying to survey access for? There > is a > wealth of information on access issues online. > > Jan > On Fri, 9 Apr 2004 14:25:39 -0700, phil cash cash > wrote: > > >Dear ILAT, > > > >i am looking for a technology survery to model a possible survery > for > >indigenous technology access. thanks in advance, > > > >phil cash cash (cayuse/nez perce) > >UofA, ILAT > > > ----- End message from jtucker at STARBAND.NET ----- From jtucker at STARBAND.NET Sun Apr 18 18:01:10 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sun, 18 Apr 2004 14:01:10 -0400 Subject: technology survery... Message-ID: Phil, I posted an article with the abstract on the list server that I believe discusses this and may have some good references related to language preservation and technology access. Great idea to look closer at this connection. I look forward to seeing what you find out! Let me know if I can help any further, and I will keep a loot out for anything written on the subject if you'd like. When you construct the survey, who will be your audience, the language teachers? Jan ----- Original Message ----- From: "phil cash cash" To: Sent: Sunday, April 18, 2004 1:55 PM Subject: Re: technology survery... Thanks Jan, these surveys were very helpful. i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager Thanks Jan, these surveys were very helpful. i am contemplating creating an online survey to assess the link between technology access and language preservation. take care, phil cash cash (cayuse/nez perce) UofA, ILAT list manager > ----- Message from jtucker at STARBAND.NET --------- > Date: Sat, 17 Apr 2004 16:38:48 -0700 > From: Jan Tucker > Reply-To: Jan Tucker > Subject: Re: technology survery... > To: ILAT at LISTSERV.ARIZONA.EDU, Phil Cash-Cash > > Greetings Phil, > > I wasn't sure what audience exactly you wanted to survey. Here is a > link to > different kinds of surverys, maybe one of them will meet your needs. > > http://www.ed.gov/pubs/EdTechGuide/appc.html > > I'd be curious to know what kind of barriers you'd anticipate, and > what > kind of technology exactly you are trying to survey access for? There > is a > wealth of information on access issues online. > > Jan > On Fri, 9 Apr 2004 14:25:39 -0700, phil cash cash > wrote: > > >Dear ILAT, > > > >i am looking for a technology survery to model a possible survery > for > >indigenous technology access. thanks in advance, > > > >phil cash cash (cayuse/nez perce) > >UofA, ILAT > > > ----- End message from jtucker at STARBAND.NET ----- From cashcash at EMAIL.ARIZONA.EDU Mon Apr 19 18:13:19 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Apr 2004 11:13:19 -0700 Subject: LANGUAGE AND CULTURE =?iso-8859-1?b?lg==?= A PERSPECTIVE (fwd) Message-ID: LANGUAGE AND CULTURE ? A PERSPECTIVE Frederick Kang?Ethe Iraki News From Africa - English version - Wajibu / Previous issues / 19 http://italy.peacelink.org/newsfromafrica/articles/art_4485.html 19 April 2004 h. 20:07 Introduction The importance of language in our daily intercourse cannot be gainsaid. Chomsky?s arguments suggest that there is a language faculty in the human brain that enables a human child to learn any language in just about four years. Contrary views argue that there is no such faculty, since language derives from general purpose mechanisms of the brain. Recent experiments with brain imaging, especially Positron Emission Tomography (PET) and Functional Magnetic Resonance Imaging (FMRI), reveal that both arguments are not entirely unfounded. Whatever the argument, both camps acknowledge the centrality of language in human cognitive development. With respect to communication, again two views emerge. One, promoted arduously by philosophers like John Locke and Bertrand Russell, espouse that language is essentially for communicating thoughts. The other view claims that language is part and parcel of thought, i.e. language plays a cognitive function, and is not a mere vehicle of thought. Interestingly, studies on animals demonstrate that animals can think too, and yet they have no language like ours. Similarly, studies in aphasia, especially among patients afflicted with William?s Syndrome, show that language can be grossly impaired leaving cognition intact. Consequently, the two extreme views need reconciliation. A moderate view expressed by Vygotsky and later Piaget posits that language is not a sine qua non to cognition, but it plays a vital role in developing the human mind. This is the position adopted in this discussion. Culture is a product of the human mind and it is defined, propagated and sustained through language. The relation between language and culture is indisputably symbiotic. Language serves as an expression of culture without being entirely synonymous with it. In most cases, a language forms a basis for ethnic, regional, national or international identity. The concept of nationhood finds resonance in the adoption of a national language around which the diverse ethnic communities can rally. In France, for instance, the forceful adoption of French as the national language significantly reduced the import and value of the ten-plus regional dialects. As a result, France could boast of a true national culture; nationhood had been secured thanks to a unifying language. The same could be said of the adoption of Kiswahili in Tanzania. In Kenya, the concept of nationhood remains elusive, probably due to the ambivalent status accorded to Kiswahili. In this article, we discuss the interplay between language and culture and how these two constructs evolve with time. We also discuss the vital role of language in creating mental representations. Language Definition A language can be defined as a system of signs (verbal or otherwise) intended for communication. It is a system since its constituent components relate to each other in an intricate and yet organized fashion. Again, it is intended for communication, for it can be safely assumed that we speak to pass on information to others. But communication is not the only function of language. In fact, language can be used for dreaming, internal monologue, soliloquy, poetry, etc. For the sake of this discussion, we take the position that, essentially, language plays a communicative role. Culture The Concise Oxford Dictionary defines culture as ?customs, civilization and achievements of a particular time or people.? In general terms then, culture defines a people?s way of life. Indeed, it can be considered as the sum total of norms and values espoused and cherished by a particular people. If values are patterns of behavior, norms are standards of behavior. Language and culture Language encodes the values and norms in a given society. As a culture changes, so does the language. For example, in G?k?y?, certain words have become near obsolete in the wake of cultural mutations. The words k?r??g? and m?ir??tu described an uncircumcised and a circumcised girl respectively. However, the near-disappearance of the rite among girls has meant the disappearance of the term k?r??g? in G?k?y?.1 The two opposites are no longer valid in society, therefore the language had to adjust. In comparison, the opposites k?h??-mwanake (uncircumcised boy-circumcised boy) holds strong, for the rite is still valued for boys among the G?k?y?. Historically, early Christians in colonial Kenya spearheaded the condemnation of female circumcision. The missionaries converted the Africans into the new faith, and the new converts reaffirmed and preached the stand of the church on the circumcision rite. The ramifications of the church?s influence in colonial Kenya need not detain us here. Suffice it to say that, although the rite persists in some communities, it has been dealt a deathblow by modernity. Indeed, some medical perspectives claim that the rite is pernicious and a danger in childbirth. In addition, women lobbyists have also indicated that the practice undermines a woman?s sexuality and therefore should be done away with. Clearly, mutation in people?s thinking, whether influenced by the new religion or by modern thinking, can render obsolete a cultural practice or value. Once rendered obsolete, language seals off the issue by dropping some terms related to the value. The G?k?y? example illustrates how the term k?r??g? or its diminutive kar??g? have almost disappeared from ordinary G?k?y? language. The two words are no longer politically correct and are therefore avoided. Recently, a presenter on cultural issues was invited to give an exposition of G?k?y? customs on a call-in programme by the Kameme FM radio station. When it came to describing an uncircumcised girl, he could not utter the term. In its stead, he employed the circumlocution ?that word for describing an uncircumcised female.? Despite the frantic efforts by the callers requesting the term, the presenter steered clear of it and promised, on a light note, to give it in the next edition of the programme. In comparison, he had no qualms whatsoever in orally distinguishing a k?h?? from a mwanake. >From the linguistic malaise felt by the presenter with respect to the term k?r??g? it can be surmised that the G?k?y? language seems to censure the use of a term associated with a much-demonized cultural value, namely female circumcision. In other languages that do not have this rite, there are no two terms to discriminate between young female persons. For instance, in Dholuo and Luhya, the terms nyako and (o)mukhana suffice to describe a young female person. In a word, a cultural shift entails some linguistic adjustments, and words can disappear from a language altogether as a result of a change in culture. Language/culture evolution Cultural values, as we have seen, appear, then wax and wane. Languages are no exception. A language can appear, mostly from a contact with other languages, blossom, then wither and die altogether. The French language was born out of Popular Latin in the 9th century. It is chronicled in the Serments de Strasbourg (Strasbourg oaths) and in the S?quence de Sainte Eulalie (St. Eulalia?s poems). Why do languages die? We shall not attempt a detailed rejoinder here, but it can be argued that when a civilization disintegrates, so does its language since language is the medium that purveys the values of that civilization. The result of a collapse of a civilization is the death of a language. The Greek and Roman civilizations are a case in point. Classical Greek and Latin are today termed ?dead? languages as opposed to modern Greek and Italian. etc. The argument is that for a language to be alive and vibrant, the culture of the people it represents has to be alive and vibrant as well. As the culture evolves through time and space, so does the language. Language change Technically speaking, a language is made up of several parts of speech. These include grammatical words such as prepositions, articles, tenses, moods, plurals, etc; and lexical words entailing nouns, verbs, adverbs and adjectives. The latter category is also termed by pragmatists as constituting conceptual terms, i.e. they designate or denote objects in the world. Upon hearing a lexical item, one can associate it with a concept. Conversely, the former category of words does not create concepts, but rather indicate how we should relate the concepts between them. In other words, they give us instructions on how to manipulate concepts. Language change primarily concerns conceptual terms. As we learn new ideas or concepts, we require a word to describe them. We rarely meet new grammatical words, so change here is minimal, if any. Some illustrations are in order at this juncture. In religion, the Judeo-Christian world-view, introduced by Christianity and Islam, was factored in linguistically by African cultures. New or different spiritual forces compete for man?s soul in a seemingly Manichean theatre. In the latter picture things are black or white, evil or good. For instance, in Kiswahili, terms like shetani, mwokozi, malaika, mnabii, kanisa, musikiti, kafiri, mtakatifu and many others exist as a result of the contact with the novel religious concepts vis-?-vis those of the indigenous religions. In politics, concepts like democracy, voting, capitalism, nationhood, citizens and many others impinge on language. African languages have had to adjust to accommodate these new concepts in the political domain. Words like demokrasia, kupiga kura, ubepari, raia or mwananchi have been coined to take into account new political realities or cultures. In the domain of generating and harnessing economic wealth, new economic systems demand a change in the language. Words like Marxism, socialism, communism, and many others, had to be coined to describe new concepts and ideas. Upon contact with socialism, the Tanzanian President coined the term ujamaa. The leaps in technology have driven the creative genius of language to propose new words to describe the new gizmos. These include jet, helicopter, computer, laptop, CD-Rom, anti-virus and many more. New social arrangements can also demand of language to change. In France, for example, a couple can live together in an arrangement called concubinage. This is an arrangement which holds the middle between being married and being single. In some communities in Kenya, a woman can be married or kept. The latter description means she is a mistress. On a light note, some people refer to the condition as kufugwa, Kiswahili for ?to keep an animal.? These illustrations underline the idea that conceptual words keep growing and expanding as we live out our lives. These terms have the knack of creating mental representations of concepts in us. Language and Mental Representations Values and norms are etched in our minds thanks to language. Language affords expression to and helps in formulating values and norms. Language expresses what should or should not be done. Indeed, taboos are encoded in language. Our minds and our behaviors are greatly influenced by language. Whorf, a renowned anthropologist, explains in Linguistique et anthropologie2 that a petrol tank that is labeled EMPTY, although potentially explosive due to fumes, may not deter a smoker from lighting up a cigarette next to it. This is because the word EMPTY transmits the meaning that there is nothing inside. Our emotions too are expressed metaphorically in language. George Lakoff in Metaphors we live by3 notes that we talk of boiling rage, rising temper, letting off steam, as if these emotions were physically rising up in a tube. Through language, therefore, we create mental pictures of these emotions and react accordingly. We ask angry people to cool down as if they were a hot metallic entity. The link between words and mental representations is therefore very close. In fact, when translating from one language into another, one has to be sure that the mental representation is retained in the translation. A word for word translation may violate the fidelity of the translation, since the mental representations evoked by the translation may differ from the original text. Good translations focus on creating the same effects in the translation as in the original. For instance, the term bread evokes a different mental image depending on whether the hearer is French or African. For the Frenchman bread has different shapes (flute, baguette) and accompanies every meal, from breakfast to supper. To an African, bread has one shape, it is sliced or whole, and it is taken with tea in the morning, or as a meal with a soft drink or milk. In other words, the two persons do not have the same mental representation of the term bread, hence the challenge in translation. Taboo words are easier to enunciate in a foreign tongue than in one?s mother tongue. Due to cultural sanctions, a speaker feels the starkness of taboo words and insults when expressed in the mother tongue. Put in another way, the vulgarity of a term is somewhat diminished if it is expressed in a language other than one?s own. Insults and four-letter words are a case in point here. Translating them into one?s mother tongue does not have the same effect. Part of the reason for the ?shock? in the mother tongue is that our language is a repository of our ethics, and these words are, strictly, no-go areas; they should not be uttered in public. Each language mirrors the values of its speakers, hence the censure. Conclusion Language and culture are intertwined like the two-sides of the same sheet of paper. They breathe, blossom, shrivel up and die due to many reasons. Both of them are sensitive and adapt to prevailing circumstances. Language gives full expression to people?s values and norms, and since values and norms are dynamic by nature, language has to be in tandem with cultural transformations. Technological, political, economic and social innovations require language to enrich its lexicon to capture the new realities. Indeed, our minds create mental representations of values thanks to language. The collapse of a value system may sound the death knell to the language in question. The death of a culture will almost certainly be followed by the demise of the language associated with that culture. Notes: 1. The term m?ir??tu has persisted to describe any young unmarried woman who has not had a baby. 2. B. L. Whorf. Linguistique et anthropologie. Paris: Denoel, 1969. 3. G. Lakoff. Metaphors we live by. Chicago: Chicago University Press, 1980. From andrekar at NCIDC.ORG Mon Apr 19 20:25:19 2004 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Mon, 19 Apr 2004 13:25:19 -0700 Subject: FYI Roseta Stone Message-ID: FOR IMMEDIATE RELEASE Fairfield Contact Mohawk Contact Ilse Ackerman, Program Manager Kanatakta, Executive Director Endangered Language Program Kanien~Rkehaka Onkwaw?n:na Raotitiohkwa Fairfield Language Technologies kanatakta at korkahnawake.org iackerman at RosettaStone.com 1.450.638.0880 1.800.788.0822 Ext. 3318 ROSETTA STONE CHOSEN BY MOHAWKS TO ASSIST IN LANGUAGE REVITALIZATION Collaboration will create interactive multimedia software for teaching the Mohawk language. HARRISONBURG, Va., April 20, 2004 ~V Fairfield Language Technologies, developers of the award-winning Rosetta Stone~S language-learning software, is proud to announce its collaboration with the Mohawk community of Kahnaw?:ke, near Montreal, to develop language-learning software in Kanien~Rk?ha, the Mohawk language. The Kahnaw?:ke-Rosetta Stone collaboration aims to restore the use of Kanien~Rk?ha in the community by targeting beginner learners who were not raised speaking the language, or do not currently have access to it. The program will be made available to the entire community, from adults to schoolchildren. ~SWe spent a great deal of time researching the best software for our Kanien~Rk?ha language development initiatives,~T said Kanatakta, Executive Director of Kanien~Rkehaka Onkwaw?n:na Raotitiohkwa (Community Language and Cultural Center). ~SIn our opinion, full immersion is the best method for learning the language. However, with human resources stretched to the maximum, Rosetta Stone addresses the needs of the beginning learner while still proving beneficial for the more advanced learner. Rosetta Stone~Rs immersion methodology will be a great complement to our community-wide efforts in language revitalization.~T ~SWe are honored to join the community of Kahnaw?:ke in this revitalization effort,~T said Eugene Stoltzfus, President of Fairfield Language Technologies. ~SThe preservation of indigenous languages has been a priority for Rosetta Stone from the beginning. This initiative will benefit the community of Kahnaw?:ke and will create awareness of a powerful resource for the restoration of endangered languages everywhere.~T Traditional language-learning software teaches by translation, an ineffective method for becoming fluent in a new language. Native American languages such as Kanien~Rk?ha are richly different from their European counterparts, and much meaning is lost in the attempt to equate the language with English or French. Rosetta Stone supersedes the translation method by associating new language directly with meaning, using native speakers, text, and authentic, real-life images. Kanien~Rk?ha learners will be able to work through thousands of fluent phrases, rapidly acquiring the ability to read, write, speak, and think in Kanien~Rk?ha without reference to another language. About the Community of Kahnaw?:ke The Community of Kahnaw?:ke is on the forefront of language restoration efforts in North America. They started the first indigenous language immersion school in Canada, in 1980, which soon became a model for communities all over North America. In 1999, prompted by community elders, the Kahnaw?:ke Language Law was enacted, establishing Kanien~Rk?ha as the primary language of communication, education, ceremony, government, and business in Kahnaw?:ke. In response, the Kahnaw?:ke Executive Directors Committee, composed of nine community organizations, initiated an ambitious five-year fundraising plan to cover the cost of Kanien~Rk?ha language and cultural programming, with Rosetta Stone being the first of several initiatives to be developed. For more information, please contact Linda Delormier at kanienkeha at kahnawake.com or at 1.450.633.0808. About Fairfield Language Technologies and Rosetta Stone Fairfield Language Technologies, founded in 1991, publishes Rosetta Stone? Language Library, an immersion-based language-learning software on CD and Online acclaimed for its speed, ease-of-use, and effectiveness. Rosetta Stone offers solutions to educators, organizations, and individuals for learning 27 languages, and is used by more than 5 million language learners in over 100 countries. Fairfield~Rs pioneer partner in indigenous language preservation was the Seminole tribe of Florida, in the production of software for the Miccosukee language. The company is presently involved in language revitalization efforts with other native communities. For more information, see www.RosettaStone.com/languagerescue. ### From anguksuar at YAHOO.COM Tue Apr 20 14:02:09 2004 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Tue, 20 Apr 2004 07:02:09 -0700 Subject: MN Native Language Press Release In-Reply-To: <408435AF.5080100@ncidc.org> Message-ID: PRESS RELEASE FOR IMMEDIATE RELEASE OJIBWE AND DAKOTA LANGUAGE REVITALIZATION MOVES FORWARD IN MINNESOTA For more information contact: Richard LaFortune, Native American language researcher, writer, linguist consultant 612-871-0731 John Poupart American Indian Policy Center 651-644-1728 Jennifer Bendickson 612-721-4246 *15 Native American Early Childhood Leaders Circle Alliance of Early Childhood Professionals On April 20th, a public hearing will be held to discuss the survival and revitalization of the Dakota and Ojibwe languages ~V languages that are native to this area, but are on the verge of extinction. The impetus for this hearing comes from the work of the Dakota Ojibwe Language Revitalization Alliance. With less than 30 fully fluent Dakota speakers living in Minnesota and few fully fluent speakers left on each of the seven Ojibwe Reservations in Minnesota ~V working together to revitalize their languages has become an imperative. Jennifer Bendickson, coordinator for the American Indian Early childhood Leaders Circle, which organized the Language Alliance, says, ~SIf someone lost his or her German or Irish or Swedish language over the past generations, you can go back to Germany or Sweden and learn it. If we lose our Dakota or Ojibwe languages, there will be no place to learn this. This is the home of the Dakota and Ojibwe languages. The Language Revitalization Alliance is a gathering of elders; fluent Dakota and Ojibwe speakers, early childhood and childcare providers, members from all eleven tribes in Minnesota, educators, school achievement, and education advocates, and community members. This Alliance has been meeting since June, 2003 to examine the existing barriers and opportunities to language revitalization, convening people who are concerned about the loss of language, supporting each others work, and building awareness at the state and local levels of language revitalization and immersion programs. For Alliance members, language is important to fully understand the cultures, to connect the past, present, and future. Language is connected to the heart and it connects the young people to the elders. Because the Ojibwe and Dakota languages were forcefully and often violently taken away thorough the boarding schools, many people see language revitalization as an important step in reclaiming culture, educational achievement, and a positive image of one~Rs self. John Poupart, facilitator for the Dakota Ojibwe Language Revitalization Alliance, says, ~SConnecting to our inner identity is a corner stone of where we must go, language is part of that cornerstone.~T Minnesota has a dismal picture on the success of Native children in the public school system, which is catastrophic in a new information-based and global society. These statistics are especially painful in the Twin Cities where a large Native American community lives. The Minneapolis Public schools had a 15% graduation rate among American Indian students in the last school year, reflecting national trends in American Indian education. There have been many strategies to increase the success of Native children ~V many designed by the mainstream culture that does not recognize the ways of thinking and being of the Native American community. Research is now showing that students in a language immersion experience have greater success in school and had consistent measurable improvement on local and national measures of achievements. (Bringing Thunder by Janine Pease Pretty on Top, Tribal College Journal of American Indian Higher Education). Native Hawaiian children in immersion experience outperform the average for Native Hawaiian children. The Maori tribes in New Zealand went from a 5%-15% pass rate in school to a soaring 75% when students were involved in language immersion. Similar statistics are found at the Piegan Institute in Montana with Blackfeet language and other immersion schools around the United States. Language immersion is shown to have a multiplier effect for young Native American children. Language Immersion with children has developed ~Sintensive language acquisition~T which benefits in communication. Learning one~Rs native language reveals and teaches tribal philosophies is a link between the past and future of Native American tribal nations. Darrell Kipp of the Piegan Institute has documented the precious bond created between the children and elders. ~SKnowledge of the Native language gives tribal members a unique tool for analyzing and synthesizing the world, and the incorporating the knowledge and values of the tribal nation into the world at large.~T (Crawford) As Minnesota~Rs first languages, Dakota and Ojibwe are important assets to Minnesota and to the world~Rs linguistic resources. The complexity and unique aspects of Ojibwe and Dakota languages provide important worldviews and concepts that can enrich all Minnesotans. Richard LaFortune says, ~SNative American languages represent some of the richest and most sophisticated languages on earth. There are over 200 Native American languages still spoken in the United States ~V many of them in grave danger. Language revitalization presents an outstanding opportunity of our young people to maintain heritage and increase education success. The Dakota Ojibwe Language Revitalization Alliance will be sharing their stories, visions and dreams for a Minnesota where the Dakota and Ojibwe languages are revitalized, where members of the Dakota and Ojibwe communities hear their language every day, reclaim their positive self identity, and unlock their great potential for educational achievements. Additional contacts: Kalvin Ottertail ~V contact via fax at 218-475-2345 Joe Campbell 612-287-8406 Gilbert Caribou ~V 218-475-2277 Gabriella Strong ~V 763-277-3434 Laurie Harper ~V 218-760-7198 For more information: Jennifer Bendickson Alliance of Early Childhood Professionals 2438 18th Avenue South Minneapolis, Minnesota 55404 612-721-4246 (phone) & 612 -721-2428 (Fax) allecp at aol.com (e-mail) & earlychildpro.org (website) __________________________________ Do you Yahoo!? Yahoo! Photos: High-quality 4x6 digital prints for 25? http://photos.yahoo.com/ph/print_splash From Rrlapier at AOL.COM Tue Apr 20 16:36:16 2004 From: Rrlapier at AOL.COM (Rrlapier at AOL.COM) Date: Tue, 20 Apr 2004 12:36:16 EDT Subject: MN Native Language Press Release Message-ID: Here are some thoughts: The most important reason for language immersion schools existence is not academic achievement -- but language revitalization. The only way to save a language is to teach children the langauge. Focus on Language Revitalization -- once you make Education the focus you are in danger. But, it is the programs that are the strongest in the language and in rejecting the standard mindsets (public education models) that have been the most successful academically. The goal is fluent children. Rosalyn LaPier Piegan Institute www.pieganinstitute.org -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Tue Apr 20 17:26:42 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 20 Apr 2004 10:26:42 -0700 Subject: Improving Indian schools remains big challenge (fwd) Message-ID: Posted on Tue, Apr. 20, 2004 Improving Indian schools remains big challenge http://www.aberdeennews.com/mld/aberdeennews/news/8474569.htm Associated Press OACOMA, S.D. - American Indian schools need money, better-trained teachers and a focus on language and culture, Indian educators told state Education Secretary Rick Melmer on Monday. Those attending the Indian Education Summit also said many schools for Indian children are falling apart, that more education technology is needed and that an American Indian Research Institute should be created to gather solid information about Indian education. Melmer asked participants to conclude the meeting Tuesday by identifying a few major priorities that could be tackled in the coming year. South Dakota should strive to become first in the nation in the amount of money it directs to all areas of education, said Lowell Amiotte of Rapid City, a member of a subcommittee that listed money as the first of four recommendations. "We want the best and the brightest teaching our children," Amiotte said. "We have to pay for them." Amiotte said teachers should have more than a three-hour course of American Indian studies to qualify for a certificate. His group also recommended the research institute, as well as a state fund to help pay the costs to have student teachers get experience with Indian students. Some studies have shown that Indian children perform well in school if they know their own language and cultures, Stephanie Charging Eagle of Oglala Lakota College said. "Schools can't do that alone," she said. "The community has to get involved." After the day's session, the principal of Enemy Swim Day School near Waubay said there is genuine excitement over the prospect of communication with the state in matters of Indian education. "Nobody has ever asked us for our ideas," Sherry Johnson said. "Now that they have, they may wish they hadn't. They'll have to keep working at this. It probably seems overwhelming in a lot of ways, but it feels good to be part of the discussion." From miakalish at REDPONY.US Tue Apr 20 17:55:11 2004 From: miakalish at REDPONY.US (Mia - Main Red Pony) Date: Tue, 20 Apr 2004 11:55:11 -0600 Subject: MN Native Language Press Release Message-ID: There is a wonderful new book out, it's title perhaps only a bit of a misnomer, called "Meaningful Differences in the Everyday Experience of Young American Children". It has been written carefully and sensitively by Betty Hart and Todd R. Risley, and describes their experiences with more than 20 years of sometimes-overlapping longitudinal studies of children, parents and language. Their Results (as opposed to Conclusions) are that if you want to teach children something that lasts, you must either Have or Develop a corresponding understanding of that "something" at home. Otherwise, the "something" becomes a [possibly] useless artifact that the kids picked up at their "day occupation". The Smith's experience with the Learning Nests in Hawaii correlates 100% with this. So yes, teaching children the language is important. But, unless they have a place to Use It (Often forgotten in the development of "curricula"), and unless they can share with their parents, get approval, extend not only their vocabulary but also the thoughts that they express, the efforts are like rain on macadam. Mia ----- Original Message ----- From: Rrlapier at AOL.COM To: ILAT at LISTSERV.ARIZONA.EDU Sent: Tuesday, April 20, 2004 10:36 AM Subject: Re: MN Native Language Press Release Here are some thoughts: The most important reason for language immersion schools existence is not academic achievement -- but language revitalization. The only way to save a language is to teach children the langauge. Focus on Language Revitalization -- once you make Education the focus you are in danger. But, it is the programs that are the strongest in the language and in rejecting the standard mindsets (public education models) that have been the most successful academically. The goal is fluent children. Rosalyn LaPier Piegan Institute www.pieganinstitute.org -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Thu Apr 22 10:14:51 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 22 Apr 2004 03:14:51 -0700 Subject: Canadian Indigenous Languages and Literacy Development Institute (CILLDI) (fwd) Message-ID: Canadian Indigenous Languages and Literacy Development Institute (CILLDI) http://www.uofaweb.ualberta.ca/elementaryed/CILLDI.cfm The University of Alberta is pleased to present the fifth annual Canadian Indigenous Languages and Literacy Development Institute (CILLDI) 2004. This program provides a unique opportunity to earn university credit while learning about selected Canadian Indigenous languages and cultures. Participants include undergraduate and graduate students interested in learning an Indigenous language or gaining expertise in the areas of linguistics, language and literacy, curriculum development, second language teaching and research. In addressing issues of Indigenous language loss in Canada CILLDI has been expanding to include a wide range of courses based on needs expressed in Indigenous communities.? As well as the courses listed below we are planning several non-credit courses that would lead to certification.? Information about these courses will be available at a later date. From cashcash at EMAIL.ARIZONA.EDU Thu Apr 22 10:41:44 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 22 Apr 2004 03:41:44 -0700 Subject: Kenny Pheasant developed interactive Anishinaabemowin CD-ROM (fwd) Message-ID: The following article originally appeared in "Grand Traverse Band News, March 2004." This article is on page 4 of the PDF. http://www.gtb.nsn.us/pdf_files/newsletters/March%20Sect%201.pdf Anishinaabemowin Mr. Kenny Pheasant, Language Instructor has developed an interactive language CD Rom to teach his native language, Anishinaabemowin. He says that "The project has taken two years and many hours to bring this all together." Kenny has been working with a grant through the Little River Band of Ottawa Indians. This is the second phase of the grant. First phase was to develop a plan to promote the study of the language, establish a web site and outline the development of the CD Rom. Kenny has continued with his yearly language camps and the creation of audio tapes. The CD Rom is a huge accomplishment that has taken years to develop. The word has spread and it is expected that Kenny will be receiving national recognition for the interactive computer product. It is a state-of-the-art language instructional tool. He has planned an extensive advertising program for the initial sale. The presentation he gave at the Benodjenh Head Start building was attended by early childhood teaching professionals. The CD Rom was developed for all ages and expertise, it covers Anishinaabemowin for Beginner, Intermediate, Advanced and Conversational levels. Short video clips are also included as well as the software required by the computer to run the CD. It is available from languagecd at l... for the low, low price of $39.00. You may call 877-789-0993 or 888-723-8288. Make checks payable to the Little River Band of Ottawa Indians, 375 River Street, Manistee, MI 49660. Proceeds from the sale of the CD Rom are marked to produce more language product. Some of the special features of the CD Rom; Video clips, Interactive lessons, Interactive games, plenty of graphics and lessons on terms that include: man, woman, child, animals, buildings, cooking terms, culture lessons, telling time, clothing and much more. From dzo at BISHARAT.NET Thu Apr 22 21:48:18 2004 From: dzo at BISHARAT.NET (Donald Z. Osborn) Date: Thu, 22 Apr 2004 16:48:18 -0500 Subject: FYI: AILLA Message-ID: FYI (from the SANTEC Information Update #4 for April 2004). Apologies if this item has already been posted. Don Osborn Bisharat.net Taken from [LII New This Week] April 15, 2004 --- Archive of Indigenous Languages of Latin America (AILLA) AILLA is a searchable and browsable "archive of recordings and texts in and about the indigenous languages of Latin America." Features "recordings of naturally-occurring discourse in a wide range of genres, including narratives, ceremonies, oratory, conversations, and songs. Many of these recordings are accompanied by transcriptions." Also includes information about the hundreds of indigenous languages. Requires free registration. Some materials have access restrictions. From the University of Texas at Austin. http://www.ailla.org/ http://lii.org?recs=021151 Subjects: * Latin America * Indians of Central America * Indians of South America * Sound recordings Created by: sf ---------------------------------------- From delancey at DARKWING.UOREGON.EDU Fri Apr 23 17:26:01 2004 From: delancey at DARKWING.UOREGON.EDU (Scott DeLancey) Date: Fri, 23 Apr 2004 10:26:01 -0700 Subject: Northwest Indian Language Institute, 2004 Message-ID: THE NORTHWEST INDIAN LANGUAGE INSTITUTE -- SUMMER INSTITUTE 2004 Hosted by the University of Oregon July 6 - July 23 This year's NILI summer program will be located at the University of Oregon. We will focus on language learning, language teaching and methodology, TPRStorytelling, materials development, computer materials generation, storytelling and song. Classes offered: Language Instruction ( 2 credit hours) Sahaptin - Virginia Beavert Chinuk Wawa - Henry Zenk Northern Paiute - Ruth Lewis (hopefully) and Tim Thornes Intro to Linguistics for Teachers and Students of Northwest Languages (2 credit hours)- Tim Thornes Advanced Linguistic Study with Scott DeLancey in Klamath, Sahaptin, Chinuk, Northern Paiute, Wasco (2 credit hours) Teaching methods and materials (2 credit hours) - Judith Fernandes Immersion teaching- A brief how to. Material Development (1 credit hour) - Janne Underriner and Judith Fernandes Evaluation - Gloria Muniz Creating a teacher evaluation form based on indigenous teaching and learning styles Technology (1 credit hour) - Modesta Minthorn Practical use of the computer to make what you want and need Special workshops TPRStorytelling - Adapted to Native Language Teaching Songs Storytelling Grant writing Watered-down English Grammar Indian law (tentative) Instructors: Virginia Beavert, Yakama Sahaptin Henry Zenk, Chinuk Wawa Ruth Lewis (hopefully) and Tim Thornes, Northern Paiute Modesta Minthorn, Computers Judith Fernandes, Teaching Methods and Materials Development Tim Thornes, Linguistics Scott DeLancey, Linguistics Janne Underriner, Materials Development Gloria Muniz, Learning styles, Evaluation Any questions about NILI can be directed to: Janne Underriner, Director jlu at darkwing.uoregon.edu From pasxapu at DAKOTACOM.NET Sat Apr 24 02:50:45 2004 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Apr 2004 19:50:45 -0700 Subject: Coordinator of Second Language Acquisition-(Bishop, CA) (fwd) Message-ID: Position Announcement Coordinator of Second Language Acquisition-(Bishop, CA) The NuumuYadohaLanguage Program is dedicated to preserving the various dialects of the Owens Valley Paiute language and teaching them in a community setting. Under minimal supervision of the NuumuYadohaprogram director, the Coordinator will plan and develop curriculum for the Language Program.?? BA or BS in Linguistics, Education, Anthropology or a related field with a documented emphasis in second language acquisition or language instruction.? $45,000 (Open until filled) Please visit our website at www.ovcdc.com to see job description for complete requirement and for a list of current job Opportunities. OVCDC is an Equal Opportunity Employer within the confines of the Indian Preference Act. Visit our website at www.ovcdc.com or e-mail tallen at ovcdc.com to receive an application and a complete job description or call 1-800-924-8091 ext. 109. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 994 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Sat Apr 24 14:22:33 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 24 Apr 2004 07:22:33 -0700 Subject: Munsch children's book translated into Ojibwa (fwd) Message-ID: Munsch children's book translated into Ojibwa http://www.canoe.ca/NewsStand/LondonFreePress/Today/2004/04/24/434215.html SAULT STE. MARIE -- In English it's Mmm Cookies. In Ojibwa: Mmm Pkwezhgaanhsak. Robert Munsch's 2000 children's book, about a kid who makes realistic-looking cookies out of clay and feeds them to his parents, will be launched in its Ojibwa version next week during the Canadian author's visit to Sault College. The author of Smelly Socks, The Paper Bag Princess and I Have to Go has granted the college permission to translate, at no cost, three of his published and seven unpublished works into Ojibwa. "Having a title available in Ojibwa will catch the interest of aboriginal children," said Carolyn Hepburn, Ojibwa language initiatives co-ordinator at Sault College. "The book supports our efforts to help native people reclaim the Ojibwa language." Copyright ? The London Free Press 2001,2002,2003 From mikinakn at SHAW.CA Sat Apr 24 15:42:52 2004 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Sat, 24 Apr 2004 11:42:52 -0400 Subject: Munsch children's book translated into Ojibwa (fwd) Message-ID: Thanks Phil...I live in Sault Ste. Marie and teach at the local university and have not heard of this. I used Munsch's 'The Loving Tree' in my Children's Illustrated Literature class last Fall. Thanks for the post. No wonder the USA is the USA and Canada is just an 'a?' :) ------- wahjeh rolland nadjiwon ----- Original Message ----- From: "phil cash cash" To: Sent: Saturday, April 24, 2004 10:22 AM Subject: Munsch children's book translated into Ojibwa (fwd) Munsch children's book translated into Ojibwa http://www.canoe.ca/NewsStand/LondonFreePress/Today/2004/04/24/434215.html SAULT STE. MARIE -- In English it's Mmm Cookies. In Ojibwa: Mmm Pkwezhgaanhsak. Robert Munsch's 2000 children's book, about a kid who makes realistic-looking cookies out of clay and feeds them to his parents, will be launched in its Ojibwa version next week during the Canadian author's visit to Sault College. The author of Smelly Socks, The Paper Bag Princess and I Have to Go has granted the college permission to translate, at no cost, three of his published and seven unpublished works into Ojibwa. "Having a title available in Ojibwa will catch the interest of aboriginal children," said Carolyn Hepburn, Ojibwa language initiatives co-ordinator at Sault College. "The book supports our efforts to help native people reclaim the Ojibwa language." Copyright ? The London Free Press 2001,2002,2003 From pasxapu at DAKOTACOM.NET Sat Apr 24 22:22:38 2004 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Sat, 24 Apr 2004 15:22:38 -0700 Subject: Munsch children's book translated into Ojibwa (fwd) In-Reply-To: <000501c42a12$ceae3dc0$9e3b4c18@yourfsyly0jtwn> Message-ID: Anytime Rolland, it is good to know that the news is of interest. sometimes i am a bit uncertain on posting particular news items and so forth. so the feedback is helpful. qo'c (later), phil cash cash UofA, ILAT On Apr 24, 2004, at 8:42 AM, Rolland Nadjiwon wrote: > Thanks Phil...I live in Sault Ste. Marie and teach at the local > university > and have not heard of this. I used Munsch's 'The Loving Tree' in my > Children's Illustrated Literature class last Fall. Thanks for the > post. No > wonder the USA is the USA and Canada is just an 'a?' :) > > ------- > wahjeh > rolland nadjiwon > > ----- Original Message ----- > From: "phil cash cash" > To: > Sent: Saturday, April 24, 2004 10:22 AM > Subject: Munsch children's book translated into Ojibwa (fwd) > > > Munsch children's book translated into Ojibwa > http://www.canoe.ca/NewsStand/LondonFreePress/Today/2004/04/24/ > 434215.html > > SAULT STE. MARIE -- In English it's Mmm Cookies. In Ojibwa: Mmm > Pkwezhgaanhsak. Robert Munsch's 2000 children's book, about a kid who > makes realistic-looking cookies out of clay and feeds them to his > parents, will be launched in its Ojibwa version next week during the > Canadian author's visit to Sault College. > > The author of Smelly Socks, The Paper Bag Princess and I Have to Go has > granted the college permission to translate, at no cost, three of his > published and seven unpublished works into Ojibwa. > > "Having a title available in Ojibwa will catch the interest of > aboriginal children," said Carolyn Hepburn, Ojibwa language initiatives > co-ordinator at Sault College. "The book supports our efforts to help > native people reclaim the Ojibwa language." > > Copyright ? The London Free Press 2001,2002,2003 > From jtucker at STARBAND.NET Sun Apr 25 03:34:41 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sat, 24 Apr 2004 23:34:41 -0400 Subject: Online Education for Native students Message-ID: Dorthy, I thought I'd replied to you directly, but I see I have an unanswered email. I've added you to the list, I hope that is ok. Let me know if it's a problem. I appreciate your offer to help. I'm hoping to form a network of individuals willing to help put this idea into action. Thanks for your interest and the references who I've contacted. Jan Tucker Certified Online Teacher and Learner Adjunct Professor Lake City Community College Saint Leo University ----- Original Message ----- From: Dmark916 at AOL.COM To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, April 16, 2004 2:18 PM Subject: Re: Online Education for Native students Hello Jan: I have recently retired from the California Department of Education, but remain on the ILAT listserv. An area that is of interest in California has been to assist paraprofessionals to meet the requirements of the federal No Child Left Behind (NCLB) Act that requires a highly qualified persons to provide educational services to students receiving Title I (compensatory education) funding. Distance learning is a perfect venue for Native American paraprofessionals who need to be working on an AA degree. In California such individuals work in many remote areas of the state, where opportunities are few. If pursuing the idea of providing coursework for paraprofessionals to receive their AA degree sounds to interest to you, please contact Dr. Maria Trejo, Administrator, Even Start Office, California Department of Education, 1430 N Street, Sacramento, CA 95814. Additionally, Judy Fisch, Director of Kawia Indian Education Center, P.O. Box 39, Redwood Valley, CA 95470 might be interested, as she helped establish a credit bearing course for one group of Native American paraprofessionals. Dr Trejo's e mail is:mtrejo at cde.ca.gov Ms. Fisch's is: coyotelc at pacific.net Please contact me if I may be of further assistance at dmark916 at aol.com Best wishes on your endeavor Dorothy Martinez-K -------------- next part -------------- An HTML attachment was scrubbed... URL: From jtucker at STARBAND.NET Sun Apr 25 04:23:12 2004 From: jtucker at STARBAND.NET (Jan Tucker) Date: Sun, 25 Apr 2004 00:23:12 -0400 Subject: Online Education for Native students Message-ID: Sarah, thanks for responding and sharing the barriers for Northern California Hoopa Indian Reservation peoples. Your experience as an online learner is a testament to the opportunity of this medium to reach people in Geographically isolated areas. I thought I'd responded to you personally, however looking in my special folder, I see your message was marked unread. Excuse the delay in my response. I am anxious to get started looking for grand money to have a conference and continue to network with other scholars, educators, educational programs, and whom ever might be able to help create more opportunities. Jan Tucker email jtucker at starband.net ----- Original Message ----- From: Sarah Supahan To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, April 16, 2004 2:13 PM Subject: Re: Online Education for Native students Jan, I am very interested in this possibility. I live and work in a very rural area of Northern California - on the Hoopa Indian Reservation. The nearest university is over an hour away (further for many) and over a high mountain pass with bad road conditions in the winter. I have personally completed a teaching certification program on-line through CalStateTEACH so I know it can be done. I think such an opportunity could benefit many of our local students. Sarah Supahan, Director Indian Education Program KTJUSD P. O. Box 1308 Hoopa, CA 95546 530 625-1031 On Apr 16, 2004, at 10:19 AM, Sue Penfield wrote: Subject: Query: American Indian Scholars Contact Info-Online Education > Date: Thu, 15 Apr 2004 07:31:40 -0400 > From: "Jan Tucker" > Subject: Query: American Indian Scholars Contact Info-Online Education > > > Greetings, List readers. I'm trying to compile a list of educators and scholars who might be interested in American Indian educational opportunities using online education technology. This would include anyone who is interested in online education for and by American Indians themselves. Any suggestions on where to begin assembling a contact list of potentially interested persons. My thinking is to help expand educational opportunities for American Indians, and bring together American Indian scholars from all over the country and world to teach virtually. I'm looking for funding also to have a conference for discussing the possibilities of online education to bridge geographic space, and technological divide experienced by American Indian learners. > > Jan Tucker > Certified online Educator and Learner > Applied Cultural Anthropologist > Lake City Community College > Distance Learning Program, > Saint Leo University Susan D. Penfield, Ph.D. Department of English and Indigenous Languages and Technology University of Arizona, Tucson, AZ 85721 -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Sun Apr 25 12:16:56 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 25 Apr 2004 05:16:56 -0700 Subject: People of Lapland still clash with colonial past (fwd link) Message-ID: People of Lapland still clash with colonial past http://www.dailynews.com/Stories/0,1413,200~20954~2106779,00.html# Article Published: Saturday, April 24, 2004 - 8:10:57 PM PST From cashcash at EMAIL.ARIZONA.EDU Sun Apr 25 12:19:48 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 25 Apr 2004 05:19:48 -0700 Subject: African languages under siege (fwd link) Message-ID: African languages under siege English is the lingua franca of SA campuses http://www.sundaytimes.co.za/2004/04/25/news/news07.asp From cashcash at EMAIL.ARIZONA.EDU Mon Apr 26 23:59:12 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 26 Apr 2004 16:59:12 -0700 Subject: Linguapax speakers urge protection for minority languages (fwd) Message-ID: Linguapax speakers urge protection for minority languages http://www.yomiuri.co.jp/newse/20040427wob2.htm Cristoph Mark Daily Yomiuri Staff Writer Languages of minority political and cultural groups must be protected to avoid being lost in favor of more dominant languages, Felix Marti warned at the inaugural Linguapax Asia conference, held in Tokyo on April 17. "A lot of the problems in our world are provoked by the lack of attention to cultural and political minorities. If you protect linguistic minorities all over the world, you work for peace," said Marti, Linguapax Institute President and human rights activist. Governments, multinational corporations and the mass media are among the agents of globalization that promote the move toward dominant languages and away from minority languages, he said. The daylong conference was held at United Nations University in Tokyo, and covered a range of issues, from the perseverance and decline of Slovene linguistic communities in Italy, Austria and Hungary, to the struggle to offer bilingual education for children in California and Arizona in the face of public opposition. Lectures were presented by experts from Japan, Austria, Hungary and the United States, and were given in English, Japanese and German. The proceedings were moderated by two of the organizers, Frances Fister-Stoga and Jelisava Sethna. "A lot of linguistic communities have decided to maintain their linguistic identity. That has been a change in the last 20 years, probably because a lot of communities until now were declining linguistic communities," Marti said. "Simultaneously, we observe some linguistic communities that are losing their linguistic practices and are now changing into 'important' languages." Many minority languages and cultures exist in Europe, and to protect them, an independent union called the Federal Union of European Nationalities was established, according to Kolomon Brenner, Assistant Professor of Eotvos-Lorand University in Budhapest. In Thailand, according to Donald Smith, linguistics expert and professor at Notre Dame Seishin University, many areas of the country have several levels of language, with locals speaking their local and regional languages, as well as standard Thai, among others. About 80 different languages are spoken in Thailand. "Today, the 80 languages...are all vital, and there is apparently no danger of language extinction, there is no phenomena of language death in Thailand," Smith explained. "People are multilingual--not bilingual--often trilingual and quadrilingual. They just speak whatever language is appropriate wherever they are." Another example of language that could be said to be thriving is that of Palau. The island nation was colonized by Spain, Japan and eventually the United States, which took the country as a protectorate following World War II. Over the years, according to Yoko Okayama, associate professor at Ibaraki University, English began to virtually wipe out the local language, with children learning less and less Palau as they went through school. To avoid the complete attrition of their native language, the tiny South Pacific nation has made Palau a part of the educational curriculum, spending a portion of each day teaching children to speak, read and write it. In many cases, parents end up learning new words from their children, Okayama said. Still, many of the world's minority languages face decay and potential extinction. In Italy, Slovene is facing extinction in the Friuli-Venezia Giulia region. Slovene speakers are a minority within the Friulian-speaking community, itself a minority Italian dialect. While use of the Friulian dialect actually expanded during the 20th century, Slovene in the area has been abandoned as a language, and most of its native speakers can no longer speak the language, said Shinji Yamamoto, senior lecturer of Italian Linguistics at Tokyo University. In the United States, bilingual education is facing a less natural, more oppressive problem on a number of fronts, according to Melvin Andrade, English professor at Sophia Junior College, and Cary Duval, associate professor in the Faculty of International Studies at Bunkyo University. In California, despite an extremely large number of residents who speak a language other than English at home, there is much opposition to bilingual education. Previously, children were expected to spend about four years in English as a second language (ESL) classes so they could obtain functional fluency, from which point they would enter regular classes. "The hope is that once ELL (ESL) students are fairly proficient in English, they can continue their education in classes with their English-speaking peers. This is nothing about preserving heritage languages though--it's to get them to use English," Andrade pointed out. However, as a backlash against a wave of immigration--particularly from south of the border--a successful ballot initiative put forward by anti-bilingual millionaire Ron Unz introduced a "sheltered English" ESL program, which reduced special instruction to one year, only allowing English to be used in classes, Andrade said. California, though, has a legal loophole, making it possible for local governments to provide such families and children with information in their primary language, and to offer linguistic assistance, thereby helping the students to participate in their own education, Duval stressed. However, he pointed out that Arizona has done away with any loopholes that would allow for such education, which is greatly affecting the Navajo tribes in the area. Many Native American languages have already become extinct. The Navajo nation is 250,000 strong, and if their language cannot survive, none of the other Native American languages have a chance, Duval warned. There is opposition--again an Unz-backed initiative--to Navajo bilingual education. The initiative aims to make English the only language to be used in an official capacity, such as teaching. In some cases, teachers have been sued for using languages other than English in their instruction. Although greater language maintenance and signs of revival have been seen in recent years, there is clearly an uphill battle to be fought to preserve the world's linguistic heritage and protect the rights of frequently displaced minorities. From cashcash at EMAIL.ARIZONA.EDU Tue Apr 27 14:58:53 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 27 Apr 2004 07:58:53 -0700 Subject: Panel: Kids key to saving language (fwd) Message-ID: Panel: Kids key to saving language http://www.argusleader.com/news/Tuesdayarticle2.shtml Terry Woster twoster at midco.net published: 4/27/2004 Schools can boost native speakers OACOMA - Native American students in South Dakota schools will be more successful in their studies if native language and culture are integral parts of the curriculum, a Todd County educator believes. Dottie LeBeau is part of an effort to revive the Lakota, Dakota and Nakota languages, both in schools and among adult Native Americans. It's a way to connect a people with their culture, says the school improvement coordinator and curriculum director at Todd County Schools. "Losing the language means losing the culture,'' LeBeau said. "We need to know who we are because it makes a difference in who our children are.'' She cites studies that suggest 90 percent of Lakota people will be unable to speak their language within a decade. Besides her duties at Todd County, LeBeau recently headed a language advocacy committee that recommended weaving the Lakota language and culture throughout schools, whether tribal, public or private. She and other members of her group made that recommendation during a summit on Native American education hosted at Oacoma last week by state Education Secretary Rick Melmer. "Children who are most proficient in their native language are also most proficient in another language and other courses,'' LeBeau told the summit participants. "When we're talking of achievement, when we're talking of No Child Left Behind, we need to have the language. We need to have the culture for our children to succeed.'' Officials at some schools with a high percentage of Native American students agree. The Smee School District near Wakpala last year added an instructor to teach the Lakota language in each classroom. At the same time, the school began developing a plan to integrate Lakota language and culture into lesson plans at all grade levels, according to Chief Executive Officer Susan Smit. Smit said the addition of Lakota language and culture to the routine school day was among reasons for an enrollment increase. Parents wanted to send their children to a school that included Lakota values and language, she said. Marty Indian School hired a Lakota language teacher for the first time this year, said Russell Leonard, elementary principal and acting superintendent. The instructor, Redwing Thomas, is fluent in the native language, Leonard said. "Each day, he goes into each of the classrooms, kindergarten through fourth grade, and spends time on the language,'' Leonard said. "In addition to that, once a week he does an Indian studies program for each class, going in and talking about the culture, history, the things these students should know.'' The effort hasn't been in place long enough for a firm evaluation, but Leonard said, "We think it's having a good effect. It's something that looks like it will be a good idea.'' Incorporating native language and culture - a relatively recent development in K-12 schools - has been stressed at tribal colleges and universities for several years. Stephanie Charging Eagle, head of graduate studies at Oglala Lakota College on the Pine Ridge Indian Reservation, is a member of LeBeau's language advocacy committee. She shared the presentation at the recent Indian education summit, saying the effort can't be limited to schools. "The schools can't do it alone,'' Charging Eagle said. "The whole community has to get involved.'' That's LeBeau's ultimate goal. "We should work it into everything, tribal council meetings, everything,'' she said. The summit report from LeBeau's group said there have been efforts for 30 years to introduce the Lakota language into schools. None of those attempts produced many fluent speakers, the report said. It also said the number of people who can speak the native language is falling. "Time is running out,'' the report said. "Based on current estimates, within the next generation, the Lakota language will be beyond recovery. Ten years ago, more than half of the population on the Pine Ridge had no speaking knowledge of Lakota. Today, three-quarters of the population is unable to speak Lakota. Within 10 years or less, 90 percent of the population will not be able to speak Lakota.'' Since most fluent speakers are older members of the tribes, their deaths hasten the loss of the language, LeBeau said. "It's really sad when we lose an elder,'' she said. "They take with them the language.'' Two years ago, Oglala Lakota College received a $420,000, three-year grant from the Health and Human Services Department's Administration for Native Americans. One of the goals of the grant is to give college staff members an incentive to learn the language. The Native American Languages Act of 1992 encouraged such grants. Congress passed that law as a way to help Native Americans retain and revive their language. As part of its grant process, Oglala Lakota College researched the loss of language among Lakota people. Part of that research showed that in 1993, 15 percent of Lakota people spoke their native language fluently, 25 percent had limited ability to use the language and 60 percent had little or no Lakota language ability. The research, done in 1996, predicted that by 2003, 10 percent would speak the language, 15 percent would have limited ability and 75 percent would have little or no language knowledge. By 2013, the college's study said, 3 percent would speak the language, 7 percent would have limited ability and 90 percent would have little or no ability to use the Lakota language. Even in 1993, that research said, only 1 percent of Lakota people younger than 21 were able to speak the language. The presentation that LeBeau's group made to the Indian education summit listed several proposed courses of action for students, communities, educators, schools, parents and education agencies. Education agencies should provide waivers from some regulations if necessary to ensure that students being taught in the native language weren't disadvantaged, the report suggested. It recommended opportunities for teachers to be certified to teach the Lakota language. Saving language A group advocating increased use of Native American language in South Dakota schools recently presented proposals during a summit organized by Gov. Mike Rounds. Among the proposals for schools were: ? Make sure language policies and practices in school are consistent with the desires of parents and community. ? Provide follow-through support for local language curriculum advisory committees and incentives for students to participate in language programs. ? Set aside times and places where students can practice language skills in an immersion environment. ? Incorporate appropriate traditional cultural values and beliefs in all teaching. ? Provide an in-depth culture and language orientation program for all new teachers and administrators, including participation in an immersion camp with local elders. ? Provide Nakota, Dakota, Lakota language courses for students in every high school in South Dakota, especially those with native students enrolled. Reach Terry Woster at 605-224-2760. From fmarmole at U.ARIZONA.EDU Wed Apr 28 17:35:24 2004 From: fmarmole at U.ARIZONA.EDU (Francisco Marmolejo) Date: Wed, 28 Apr 2004 10:35:24 -0700 Subject: Summer Institute for US-Mexico Border Studies Message-ID: George Mason University's second annual Summer Institute for U.S.-Mexico Border Studies provides students access to regional issues. Through academic coursework, lectures, internships and site visits, students will explore trade, immigration, cross- border dispute resolution and border security between the U.S. and Mexico. The Summer Institute on Border Studies integrates internships, presentations by various specialists and site visits on both sides of the border. During the program, students will have an unparalleled opportunity to immerse themselves in this unique border area that includes Las Cruces, New Mexico, El Paso, Texas, Cd. Ju?rez, and Chihuahua City, Chih. Site visits will include the Mexican Consulate in El Paso, the U.S. Consulate in Juarez, the El Paso Border Patrol Headquarters, several maquiladoras, border research institutes, indigenous organizations, and offices dealing with immigration. The presentations will cover topics such as border demographics, an overview of the region as an economic integrated trade zone, security, identity, border literature and art, the labor movement on the border, health, immigration, and NAFTA. Weekly discussions integrate local, national and international politics with specific topics related to the border region Students will be led by faculty director, Nancy Oretskin, JD, Co-Director of the US-Mexico Conflict Resolution Center and professor at NM State Univ. in the College of Business Administration and Economics. She teaches classes in Business Law, Mediation, and Negotiation and Conflict Resolution. Please direct interested students to our website for more information and application procedures: http://globaled.gmu.edu/internships/cgeinternborder.html We are extending our deadline through the end of April. This is an excellent opportunity for students to explore career opportunities and gain real-world experience guided by academic study. If you have any questions, please feel free to contact me or you may reach Nancy Oretskin directly at noretski at bae.ad.nmsu.edu or by telephone at (505) 646-1093. Sincerely, Leah Howell -- Leah Howell, Program Officer Center for Global Education, George Mason University Johnson Center, Room 235 MSN 2B8, Fairfax, VA 22030 ph: (703)993-3864 fax: (703)993-2153 email: lhowell at gmu.edu, web: http://globaled.gmu.edu -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed Apr 28 19:40:53 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 28 Apr 2004 12:40:53 -0700 Subject: Schools need to preserve Indian language and culture (fwd) Message-ID: Schools need to preserve Indian language and culture http://www.casperstartribune.net/articles/2004/04/27/news/regional/2dd2725312d4ec7287256e83006021dc.txt OACOMA, S.D. (AP) -- Incorporating native language and culture into South Dakota's curriculum will help Indian students achieve more success in school, a Todd County educator says. "Losing the language means losing the culture," says Dottie LeBeau, Todd County's school improvement coordinator and curriculum director. "We need to know who we are because it makes a difference in who our children are." Studies suggest that 90 percent of Lakota people will be unable to speak their language within a decade, LeBeau says. She wants to revive the Lakota, Dakota and Nakota languages, both in schools and among adult Indians, as a way to connect a people with their culture. LeBeau last week headed a language advocacy committee that recommended weaving Lakota language and culture throughout tribal, public and private schools. She and other committee members made several recommendations during the Oacoma summit hosted by state Education Secretary Rick Melmer: -- Make sure language policies and practices in school are consistent with the desires of parents and community. -- Provide follow-through support for local language curriculum advisory committees and incentives for students to participate in language programs. -- Set aside times and places where students can practice language skills in an immersion environment. -- Incorporate appropriate traditional cultural values and beliefs in all teaching. -- Provide an in-depth culture and language orientation program for all new teachers and administrators, including participation in an immersion camp with local elders. -- Provide Nakota, Dakota and Lakota language courses for students in every high school in South Dakota, especially those with native students enrolled. "Children who are most proficient in their native language are also most proficient in another language and other courses," LeBeau told participants. "When we're talking of achievement, when we're talking of No Child Left Behind, we need to have the language. We need to have the culture for our children to succeed." Some officials at schools with a high percentage of Indian students agree. The Smee School District near Wakpala last year added an instructor to teach the Lakota language in each classroom and planned to integrate Lakota and culture at all grade levels. For the first time this year, Marty Indian School hired a Lakota language teacher, Redwing Thomas, says Russell Leonard, elementary principal and acting superintendent. "Each day, he goes into each of the classrooms, kindergarten through fourth grade, and spends time on the language," Leonard said. "In addition to that, once a week he does an Indian studies program for each class, going in and talking about the culture, history, the things these students should know." Native language and culture has been stressed at tribal colleges and universities for several years, says the head of graduate studies at Oglala Lakota College on the Pine Ridge Indian Reservation. But Stephanie Charging Eagle says the effort can't be limited to schools. "The schools can't do it alone," Charging Eagle says. "The whole community has to get involved." From cashcash at EMAIL.ARIZONA.EDU Thu Apr 29 16:29:30 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 29 Apr 2004 09:29:30 -0700 Subject: tech.life@school | Educators get help to improve teaching skills (fwd) Message-ID: tech.life at school | Educators get help to improve teaching skills By Joyce Kasman Valenza Philadelphia Inquirer Teachers and administrators continually search for high-quality professional development opportunities. But today the search seems more urgent. We must meet the new federal mandates of the No Child Left Behind Act, we must retool if we are thoughtfully to integrate new and emerging technologies, and we must meet new state requirements for professional-development credits. And good teachers and administrators understand that to improve their practice, they need to look outside their classrooms and buildings. They don't have to look far. MAR*TEC, the Mid-Atlantic Regional Technology in Education Consortium, at Temple University serves Pennsylvania, New Jersey, Delaware, Maryland, and Washington. The consortium provides programs and technology tools to support "the effective, continuous professional development of K-12 teachers, both as individuals and as a community of practitioners." "We do everything from technology integration at state level to professional development for teachers," said Joan Pasternak, MAR*TEC's professional-development coordinator. "Because we are a nonprofit, we are able to offer very reasonable rates for professional development." This coming school year's professional-development lineup for teachers features Using Technology to Enhance Project-based Learning, Integrating Technology Into the Curriculum: Math/Science, and Integrating Technology Into Regular Classrooms to Differentiate Instruction for Students With Diverse Learning Abilities. For administrators, the 2004-05 offerings include Promising Approaches to Closing the Digital Divide, Creating a Technology Culture in Schools, Understanding "Scientifically Based Research" (the research endorsed by NCLB), and Data-Driven Decision Making. The newest of MAR*TEC's professional-development tools is ReflectionConnection, a Web-based collaboration tool. Based on protocols developed by the Coalition of Essential Schools, MAR*TEC uses ReflectionConnection to provide teachers extended support and follow-up workshops. But it can be used in a variety of professional-development contexts. The site notes: "Anyone can create small, private learning circles to share samples of student work or any work-related artifacts in an inquiry-based, problem-solving exercise." The beauty of this online coaching strategy is that it can be accessed any time, any place, at the convenience of the professional. Lesson plans, student work, dialogues can be archived for later research and evaluation. "Other professions reflect on their practice," said Pasternak. "They look at the case they lost, or the patient who didn't get better, or the building that collapsed. What went well; what didn't. Teachers need support systems, too. For the average teacher, ReflectionConnection is a way to create a study group, moving student work beyond one pair of eyes... . We've had administrators put up case studies or budgets or other workplace documents for group discussion and peer advice." MAR*TEC offers a variety of other professional-development tools. An educational-software-products review chart helps professionals evaluate current types of educational software and which software companies provide evidence that they are meeting the scientifically based research requirements mandated by the No Child Left Behind Act. LOCATE (Locating Online Courses to Advance Technology in Education) is a searchable database of online courses for educators focused on educational-technology skills. My search for WebQuest courses yielded 10 course possibilities ranging in price from free to $900. Database entries address such details as whether the course will satisfy your state's professional-development requirements. The educational software preview center is a collection of practitioner reviews for more than 200 products. The searchable catalog includes classroom integration advice. MAR*TEC also has resources for adult literacy and English as a Second Language instruction, preservice resources and opportunities in technology integration, and a compilation of online training options. For further information, contact the Mid-Atlantic Regional Technology in Education Consortium at 1-800-892-5550 or visit www.temple.edu/martec/. Contact columnist Joyce Kasman Valenza at Joyce.Valenza at phillynews.com. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 30 15:34:36 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 30 Apr 2004 08:34:36 -0700 Subject: Takic Language Project (fwd link) Message-ID: Takic Language Project THE TAKIC LANGUAGE REVITALIZATION PROJECT http://www.americanindian.ucr.edu/partnerships/tlp.html Teaching Luise?o to Luise?os Make that ?k? as far back in your throat as you can: Teaching Luise?o to Luise?os By: Kris Lovekin http://www.americanindian.ucr.edu/partnerships/makethatk.html From cashcash at EMAIL.ARIZONA.EDU Fri Apr 30 15:43:01 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 30 Apr 2004 08:43:01 -0700 Subject: Nunavut film crew aims to record every Nunavut elder (fwd) Message-ID: April 30, 2004 Nunavut film crew aims to record every Nunavut elder Producer hopes project will give youth life survival skills GREG YOUNGER-LEWIS http://www.nunatsiaq.com/news/nunavut/40430_04.htm [photo inset - Jolene Arreak says ?the connection between the past and now is culture, values and tradition? passed on to youth by elders like her grandfather, Joanasie Benjamin Arreak, of Pond Inlet. (PHOTO BY GREG YOUNGER-LEWIS)] A team of Nunavut film producers are embarking on an ambitious mission to put the legends and stories of every elder in the territory on video. A camera crew has already recorded the advice and stories of all the elders in Pond Inlet for archives being assembled by Inuit Communications System Ltd., the commercial branch of the Inuit Broadcasting Corporation. The group travelled to Pangnirtung this week, and plans to cover four more communities in the next year. Jolene Arreak, a 26-year-old film producer who played a key part in making the elders video project into a reality, says it will forge a bond between youth and elders that she fears is rapidly disappearing, along with the Inuktitut language and traditional Inuit culture. ?They?re being lost in the modern world,? Arreak said. ?[Elders] are worried about the future of youth and where they?re going, and they want to make sure they [youth] have at least something to fall back on.? Arreak said she hopes the videos will give young Inuit the life skills that she inherited from grandparents, who raised her and 14 other children in Pond Inlet. She suggested that without their guidance, she would have lacked the skills needed for university in the South, a daunting step for a youth who had never left her community before. ?What I learned from my grandparents helped me survive wherever I go,? Arreak said. ?I?m trying to pass down to youth what?s been passed to me by my grandparents, because it?s been useful for me.? Arreak recently met with her bosses at ICSL about recording elders? stories and teachings on video, after she attended an Aboriginal conference in the South. Arreak said she was inspired after hearing that other communities were also struggling with protecting their language and preserving elders? traditional knowledge. But the project didn?t come without sacrifice. For now, film crews have to volunteer their time to make the elders? recordings while they?re in the communities working on other documentaries. Charlotte de Wolf, production office manager at ICSL, said her company doesn?t have extra funding for the elders? archives project, and instead puts time aside while they?re in communities doing a separate elders documentary series for the Aboriginal Peoples? Television Network. Through $90,000 in funding from the Nunavut Film Board, ICSL is assembling a documentary series on Inuit culture as told by elders. The first of the six films will focus on Arreak?s relationship with her grandfather, and about her return to Pond Inlet after her grandmother?s death. Other films in the series will touch on subjects like Inuit mysticism and balancing traditional and modern knowledge in Nunavut today. Although the project will require further funding, de Wolf said she?s hopeful her crew will travel beyond the six communities chosen so far ? Pond Inlet, Pangnirtung, Iqaluit, Clyde River, Baker Lake, and Taloyoak. Once the documentary series and archiving are finished, elders will be consulted about where their stories are kept and who has access to them, said de Wolf. ?The elders? stories are property of the elders,? she said, adding that the video storage could be anywhere from that National Archives in Ottawa, to a future facility somewhere in Nunavut. Arreak?s grandfather, Joanasie Benjamin Arreak of Pond Inlet, said the elders archives project fits with why his generation dreamed of creating Nunavut. ?The reason we wanted Nunavut was to bring the culture back to future generations,? Arreak, 76, said in Inuktitut. ?We want them to have the good life that we lived in the past. We?re trying to bring traditional Inuit knowledge to the youth for the main reason that we want them to know the difference between right and wrong. The youth today don?t seem to know that anymore.? Most elders have already been chosen for the documentary part of the ICSL project, but organizers are still scouting for residents in the communities to coordinate the filming. From cashcash at EMAIL.ARIZONA.EDU Fri Apr 30 15:51:59 2004 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 30 Apr 2004 08:51:59 -0700 Subject: In Her Own Tongue (fwd) Message-ID: In Her Own Tongue by Gayle Goddard-Taylor http://www.americanprofile.com/issues/20040425/20040425_3859.asp [photo inset - Jessie Fermino painstakingly compiled a dictionary in her native language. Allen Scott Kingsley] The dream started more than a decade ago. Cape Cod, Mass., resident Jessie Little Doe Fermino saw faces that seemed familiar, faces that looked like they belonged to her own tribe, the Mashpee Indians. But the words they spoke had no meaning for the then-37-year-old social worker. When the dream returned again and again, she began to suspect it was a vision and that something was being asked of her. ?One day as I was driving to Woods Hole, I saw a sign for Sippewisset,? she recalls. ?That?s when I realized the words I was hearing had to be Wampanoag.? Her vision began to take the form of a question: Would today?s tribal members welcome back their native language, a tongue that had languished for more than 150 years? She posed the question to the two area Wampanoag tribes, the Mashpee of Cape Cod and the Aquinnah of Martha?s Vineyard, not convinced that she would get the unanimous support she was seeking. Amazingly, not a single tribe member was opposed. Some felt the vision hinted of an ancient prophecy that predicted the tribes would abandon their language but it would later return to them. As she began research, Fermino discovered that Wampanoag was one of 33 Algonquian languages, and it had two distinct dialects?island and mainland. Fortunately, much of the Algonquian language had been preserved in Colonial documents. ?We were the first North American nation to have an alphabetic writing system,? Fermino says. Then, in another stroke of luck, she was able to find in Boston one of the 12 remaining King James bibles translated into Wampanoag in 1655 by missionary John Elliott. But soon things began to get more complicated, starting with spelling. ?People spelled words however they felt like spelling and so the Wampanoags did the same thing when they started writing,? Fermino says. And when Fermino began looking at linguistic analyses of her ancestral tongue, she realized she was in over her head. ?I had no background in linguistics, so I couldn?t understand it,? she says. Undeterred, she applied for a one-year fellowship at the Massachusetts Institute of Technology to study with world-renowned linguist, the late Kenneth Hale. It was a productive partnership that would blossom into friendship. ?He was my professor, my mentor, and my best friend,? she says. But by year?s end, Fermino had only begun to grasp the Algonquian language. Her goal of compiling a dictionary, she realized, would require graduate studies. So for another three years she juggled family, work, and studies, while also beginning to teach what she knew to tribal members. Today, Fermino has developed a language curriculum for her students, who range in age from 12 to 78. Some even come to class with infants in tow. Her dictionary-in-progress has grown to 6,800 words. Two of her advanced students have begun teaching, freeing her up for research. And on a personal level, Fermino converses with her children in Wampanoag, although, she quips, ?they keep asking how to tell me to shut up.? Fermino?s quest is hardly unique. Similar efforts to revive indigenous languages have blossomed across the country in the last few decades. In 1978, the American Indian Language Development Institute was launched in San Diego with the goal of training potential teachers for the Yuman language group, which includes the southwestern Hualapai, Havasupai, and Mohave tongues. Today, more than 20 language groups are represented, says Professor Akira Yamamoto of the University of Kansas, one of the institute?s founders. At the time of European contact, some 600 native languages were spoken across North America, Yamamoto says. Today, only about 210 survive. For Fermino, bringing the Wampanoag language back to her tribe has solidified her own sense of what it is to be an American Indian. ?It feels like I?m living my life in a good Indian way,? she says. Gayle Goddard-Taylor is a frequent contributor to American Profile.