From andrekar at NCIDC.ORG Wed Jun 1 15:53:04 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 1 Jun 2005 08:53:04 -0700 Subject: Nearly Lost In-Reply-To: <429D87E6.7050108@ikp.uni-bonn.de> Message-ID: not sure about this story but you can find some great Karuk stuff at: http://www.ncidc.org/sounds/sndindex.htm http://www.ncidc.org/bright/karuk.html http://www.ncidc.org/karuk/hvhs/ http://www.ncidc.org/karuk/index.html On Jun 1, 2005, at 3:03 AM, Wolfgang Hess wrote: Andre Cramblit wrote: > Bid to save nearly-lost language > Last Updated: Thursday, 26 May, 2005, 19:23 GMT 20:23 UK > BBC News > > It is spoken by only a handful of people but, after 5,000 years, a rare > native American language is to get its own dictionary. > > Some 300 people, descendants of a Native American people in west > Canada, > still speak Nuuchahnulth. > > But almost no young people in the community on Vancouver Island know > the > ancient language. > > The professor behind the dictionary project hopes the text will help > the > language survive by aiding teachers. > > Long words > > The dictionary, which has 7,500 entries, is the fruit of 15 years of > research into the language. > > It is based on both work with current speakers and notes from linguist > Edward Sapir, taken almost a century ago. > > SAVED SYLLABLES > puqee-oh - Always-absent woman > hina?aluk - I look out for what I know is to happen > Simaacyin?ahinnaanuhsim?aki - their whaling spears were poised in the > bow > haasulapi-ck'in?i - sing a little louder > > "Less than 10% of the traditional population now speaks the > Nuuchahnulth > language," Dr John Stonham of Newcastle University told the BBC News > website. > > He said linguists found the language fascinating because of its > complexity. > > "Entire sentences can be built up into a single word," Dr Stonham said. > > "But there are also some concepts that can be encapsulated in a single > syllable. A single sound describes the state of remaining in seclusion > when the husband goes out to hunt, for example." > > Dr Stonham hopes providing a dictionary of words will encourage > teachers > to use the language in the classroom and that older people too will be > spurred into passing their language on to the next generation. > > Story from BBC NEWS: > http://news.bbc.co.uk/go/pr/fr/-/2/hi/americas/4583455.stm > > Published: 2005/05/26 19:23:58 GMT > © BBC MMV Dear Colleague: thank you for distributing such news via the Endangered languages list. As a phonetician, I am not only interested in the structure and vocabulary of this language, but also in its sound to be preserved. Are there plans for recording samples of this and other comparable languages, or are already records out there? Kind regards, Wolfgang Hess -- ---------------------------------------------------------------- Wolfgang Hess, Professor IKP, Universität Bonn Poppelsdorfer Allee 47, D-53115 Bonn, Germany Prorektor für Lehre, Studium und Studienreform, Universität Bonn phone +49(228)735638 and -5637; fax +49(228)735639 e'mail: wgh at ikp.uni-bonn.de Web: http://www.ikp.uni-bonn.de Archive Coordinator, International Speech Communication Assoc. (ISCA) ISCA website: http://www.isca-speech.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 sdp at EMAIL.ARIZONA.EDU Wed Jun 1 16:57:06 2005 From: sdp at EMAIL.ARIZONA.EDU (Susan Penfield) Date: Wed, 1 Jun 2005 09:57:06 -0700 Subject: Fw: [LINGUA] NSF/NEH Documenting Endangered Languages program announcement Message-ID: ----- Original Message ----- From: "Terry Langendoen" > This just in from NSF -- the deadline for the second round of > Documenting Endangered Languages proposals is September 15. > Details are in the URL below. Terry > > Documenting Endangered Languages (DEL) > URL : http://www.nsf.gov/publications/pub_summ.jsp?ods_key=nsf05590 > Type : Program Announcements & Information > Subtype : Social/Behavioral Sciences From cashcash at EMAIL.ARIZONA.EDU Wed Jun 1 19:04:27 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 1 Jun 2005 12:04:27 -0700 Subject: Site teaching Klallam tribe `who we were, who we are' (fwd) Message-ID: Posted on Wed, Jun. 01, 2005 Site teaching Klallam tribe `who we were, who we are' BY LYNDA V. MAPES The Seattle Times http://www.kentucky.com/mld/kentucky/news/nation/11787221.htm PORT ANGELES, Wash. - (KRT) - Phillip Charles never figured he'd find himself making stone fish hooks and knives from deer bone. But after six years of working a cash register, at first one mini-mart, then another, then a gas station, Charles took a job at the Tse-whit-zen archaeological site. He spent six months digging his ancestors' bones and handmade tools from the ground. The cedar burial boxes he unearthed amazed him. "You could still see where they used a hand adze to get the perfect flatness on them," he said. "You could still see the chip marks where they worked on it." Charles was one of more than 100 Lower Elwha Klallam tribal members who worked at the site last year. The small, rural tribe has no casino. Many Lower Elwha work for the tribal government or fish. The only business on the reservation is a tiny grocery and smoke shop. Unemployment is high. So the archaeological dig proved the best employer the tribe ever had. But these were no ordinary jobs. For Charles and many other Klallams, the inadvertent discovery during a state construction project of an archaeological site dating back at least 2,700 years was both a blessing and a curse. Parts of the village were destroyed, both in the construction project and the archaeological excavation. Many tribal members dug their ancestors' remains out of the ground by hand. But the project also offered people like Charles a face-to-face encounter with their history and helped spark a cultural rebirth of the tribe. The Lower Elwha are sharing what they learned at the site with other tribes and the public in language classes, public-school curriculum and community presentations. For some tribal members, the learning is just beginning. Working at the site got Charles, 27, thinking about how his ancestors lived, how they fished and the tools they made. Actually holding bone and stone tools his great-great-grandfather might have used inspired Charles to try replicating them. He quickly figured out how hard that was: Working a piece of obsidian with the point of a deer antler, he wound up with bits of broken stone instead of the arrowhead he was trying to produce. But using the rough edge of a broken rock as sandpaper, as his ancestors would have, Charles made stone fish hooks, and shaped a deer-leg bone into a knife. Next, he made three barbed harpoon points. Charles hasn't been able to bring himself to actually use any of the tools. "It took me four days to make one fish hook. I don't want to lose it." As he worked at making the tools, he felt a connection with his ancestors. "It feels pretty good, to kind of think the way your ancestors did, 300 to 2,000 years ago, to actually get the ideas to do some of these things." Working at the site, some tribal members learned about their identity and culture for the first time. Teresa Sanders, with fair skin and blond hair, was raised off the reservation. "I never knew anything about my culture," said Sanders, 35. "People would say I was the milkman's daughter. I hated that. "But in the first week I was down there at the site, I knew my whole life was going to change. This is our link, this is how we find out who we were, and who we are." Sanders dug burials from the site. Lying on the ground, she used a paintbrush to carefully brush dirt from ancient bones that contained her own DNA. "There's a lot of time: It takes so long, you spend it thinking about that person." Afterward, she asked spiritual advisers to brush her off with cedar boughs to protect her from spirits disturbed in their rest. It helped - some. "I started to get more and more angry as I learned about my people, all the things that were not given to me and a lot of children because their parents didn't talk about their culture either," Sanders said. "I would get so overwhelmed, I'd walk off the site and just lose it. The ancestors were expressing themselves through us all; I could feel it." The site helped the Lower Elwha rediscover lost cultural practices. A gap had developed in the tribe's cultural knowledge, said Frances Charles, tribal chairwoman, because elders didn't pass on their language and traditional practices. Beaten, punished and shunned for clinging to their traditions in boarding schools and during the period of forced assimilation, many Indian people stopped practicing their culture. Many tribal members had long been told by their relatives that, unlike other Indians, the Lower Elwha Klallams didn't rely on traditional medicines, use a longhouse for the winter dances or wear red paint for spiritual protection. Evidence at the site proved that they did. "The ancestors themselves rose up and spoke," Frances Charles said. The tribe is already putting its regained knowledge to work. Many tribal members working at the site took up the traditional practice of wearing red ochre on their hands and faces, and washing with a tea of whiteberries for spiritual protection before leaving the site for the day. The Lower Elwha's language class has doubled in enrollment, with some 30 students gathered on a recent evening at the tribal center near Port Angeles. The classroom filled with the sounds of the Klallam language as Lower Elwha, Port Gamble and Jamestown S'Klallam tribal members sat alongside whites from the Port Angeles area, learning the Klallam words for artifacts found at the village. "Like two buckets of clams hissing," elder Adeline Smith, 87, said as she and Bea Charles, 86, helped the class with Klallam pronunciation. Language instructor Jamie Valadez created a unit based on the discoveries at Tse-whit-zen for the curriculum she is writing for eighth-grade history classes in the Port Angeles schools. Called "Belongings of our Ancestors," the lesson plan explains how archaeology is done and how life was lived by the tribe's ancestors: how they cooked, what they ate, the tools they made, even the mechanics of ancient salmon trolling. Wendy Sampson, 25, who also works in the tribe's language program, was handpicked years ago to carry on Bea Charles' and Adeline Smith's knowledge. Sampson was initially excited to leave the classroom for a time to work at the site. But digging her ancestors out of the ground became painful. "At first we were saving them from being disturbed, getting them out of the path of that bulldozer," Sampson said. "Then it was, that's what we are doing: one more disturbance. It makes me cry to think I'm the one down there picking the flesh off their bones, breaking their bones one at a time and putting them in a box. Why do we have to be doing this?" Sampson recorded the Klallam words for bones, skull, ribs, rock, shell and ancestor in a notebook as she worked. But there was no word for her job at the site. "We didn't have a word for digging people up. That just didn't happen." Sampson said she was relieved, despite the loss of jobs, when the state's project was shut down last December and the archaeological dig brought to a halt. The project was the best employer to come to this reservation community in 20 years, said Serena Barkley, the Lower Elwha's financial officer. Tribal members made at least $12 an hour working at the site - good pay for the area, Barkley said. Her family lost $800 a month when the project shut down, putting her husband out of a job. But Barkley said she supported the closure out of respect for her ancestors. But there are still hard feelings in Port Angeles over the shutdown. The state Department of Transportation had planned to build a dry dock at the site in order to build replacement pontoons and anchors for the new east side of the Hood Canal Bridge. The state had already spent about $60 million when it decided to walk away from the job at the tribe's request because of the large number of graves disturbed. The shutdown cost more than 200 jobs, including those of about 105 tribal members and about 76 construction workers. Closing a job down because of Indian remains is a new thing in this town, built atop ancestral Indian villages all along the waterfront. Port Angeles Mayor Richard Headrick, the City Council and state lawmakers from the area say they would still like to see the work restarted. "What Three Mile Island did for nuclear power, this has the potential to do for any harbor-side renovation, development or redevelopment in Port Angeles," said City Councilman Larry Williams. "This is a precedent-setting event. If this doesn't get resolved amicably, I think we might as well pack our bags, crawl back to England, kiss the queen's feet and beg forgiveness." But for many Lower Elwhas, the suggestion of restarting construction at Tse-whit-zen ignores the sacredness, and significance of the site. "It's that mentality: Why don't you be like everyone else now; why do you live in your past?" Valadez said. "It's not the past. It's a living culture." --- © 2005, The Seattle Times. From cashcash at EMAIL.ARIZONA.EDU Wed Jun 1 23:14:12 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 1 Jun 2005 16:14:12 -0700 Subject: Unearthing Tse-whit-zen (fwd link) Message-ID: Unearthing Tse-whit-zen A Seattle Times special report · May 22 - May 25, 2005 http://seattletimes.nwsource.com/news/local/klallam/index.html ~~~ ILAT note: this is a very interesting multimedia interactive web site, so please take a look. it follows today's news story on the Klallam. what was so interesting about the Klallam news story was that the above referenced archaeological discovery doubled the participation in their language program! phil cash cash UofA ILAT From cashcash at EMAIL.ARIZONA.EDU Thu Jun 2 17:56:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 2 Jun 2005 10:56:21 -0700 Subject: Two Red Birds: Blackfeet teachers' work displayed at the Smithsonian (fwd) Message-ID: Glacier Reporter Two Red Birds: Blackfeet teachers' work displayed at the Smithsonian. http://www.goldentrianglenews.com/articles/2005/06/02/glacier_reporter/news/news4.txt [photo inset - The Smithsonian honors Blackfeet Head Start educators Julia Schildt, Carol Bird and Ethyl Grant by displaying their Blackfeet language and cultural curriculum material in the Smithsonian Institution's National Museum of the American Indian in Washington DC. Photo courtesy Laura Massey] When children in Head Start classes on the Blackfeet Indian Reservation chime, "There were two red birds, Sitting on a hill / One named Jack, The other named Jill," the youngsters giggle and clap to the nonsensical nursery rhyme. Their version is unique: The children recite in Blackfeet: Naa-tok-kaam Moah-ksi-pik-s'iks Ii'ta-toh'kit'toh'pii'yoi, Nit'a toom moi-yii The inimitable lesson, part of a creative curriculum by Blackfeet Head Start administrators and teachers Carol Bird, Ethyl Grant and Julia Schildt, is now displayed in Washington D.C. at the Smithsonian Institution's National Museum of the American Indian. "Representatives from Head Start in D.C. visited Browning last year," said Bird. "They asked for a copy of our curriculum to display in the Smithsonian's new Indian museum. Two binders are now installed in the resource center and categorized with the Smithsonian library." Creation of the program began three years ago, when the Blackfeet women recognized a need for a structured curriculum for their Head Start. They integrated Blackfeet language and culture into what they knew pre-kindergarteners needed before entering public schools on the Blackfeet Indian Reservation. "As we focused on a color, Otah-koin-nat-tsi, the Blackfeet word for yellow, for example, we found autumn-yellow leaves, collected them and learned something about color, science, counting," Bird said. She noted that they integrated language and culture lessons into Head Start's framework of language development, literacy, math, science, creative arts, social and emotional development, approaches to learning and physical health and development. Head Start teachers on other Montana Indian reservations hope to create similar curricula substituting Blackfeet language and culture for Chippewa-Cree on the Rocky Boy's Reservation, said MSU Health and Human Development professor Laura Massey. Massey and another health and human development professor, Janis Bullock, helped fine-tune the document. Sisters Bird and Grant graduated from MSU in 2002. Schildt is a senior at MSU. "We now have in place distance learning programs on three reservations, Blackfeet, Rocky Boy's and Ft. Belknap," said Massey. "Through WebCT, we are teaching online courses to Head Start teachers and others, some of whom have never even touched a typewriter. And we now have the Blackfeet curriculum available on CD." They spent a year creating a program that now directs early education for 290 children in Blackfeet Head Start programs in Babb, Browning, East Glacier, Heart Butte, Starr School and Seville. "It was a personal goal for me to make a curriculum," Bird said. "When I worked in kindergarten, the big focus was on the alphabet. When I began working at Head Start, I asked for a curriculum. They didn't have one. So I wanted something in place-an outline and direction for teachers so the children were prepared for kindergarten, could write their name and write letters of the alphabet." Bird and Grant asked storyteller and cultural teacher Cecile Doore to teach Blackfeet language. "During quiet time, the bilingual teacher told Na'pi stories, lessons or fairytales," Bird said. "The children really learned to listen. She told the Na'pi stories in English and added words in Blackfeet, words like 'dog' or 'blackbird.'" The Na'pi stories are meant to teach things like respect, values, honor and politeness, said Grant. "When an elder gives you a Na'pi story, you listen," said Grant, noting that Na'pi, or Old Man is a main character in Blackfeet legends. "If you are misbehaving at a powwow, an elder might pull you aside and tell you a Na'pi story. When you leave, you know that you now must behave or Na'pi will get you." "The children should know who they are and where they came from," Bird said. "Our next goal," added Grant, "is to develop a curriculum for children 0-3 years old." "They created a gem," Massey said. "Their storytelling is particularly good. They used traditional stories, not just translated nursery rhythms, and combined them with Blackfeet language with assistance from elders. They developed themes with basic concepts translated throughout the curriculum. And they are finding success with the children." From cashcash at EMAIL.ARIZONA.EDU Thu Jun 2 18:04:22 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 2 Jun 2005 11:04:22 -0700 Subject: Huge Dene gathering on tap (fwd) Message-ID: Huge Dene gathering on tap By PATRICK MORLEY Today staff Wednesday June 01, 2005 http://www.fortmcmurraytoday.com/story.php?id=164292 Fort McMurray Today — It will be one of the largest Dene gatherings the world has ever seen. For co-ordinator Alice Rigney, the K’ai Taile Dene Gathering’s legacy will speak to, above all else, the importance of preserving a culture. Rigney is expecting almost 1,500 visitors to show up for the event, set for July 31 to Aug. 6 in Fort Chipewyan. Hosted by the Athabasca Chipewyan First Nation, the event will coincide with Alberta centennial celebrations held in the community. “Sure, with having a gathering comes all the highlights: the feast, the celebration, the music, but for the Dene people it is about the preservation of the language and culture, to connect with the earth and the people,” Rigney said. She added the most important issue to be addressed at the gathering has to be the preservation of the Dene language. “There’s the underlying fact that we’re losing our language. We want to address this, so it doesn’t become lost forever,” she said. Invitations were sent to Dene leaders in Saskatchewan, Manitoba, the Northwest Territories, Alberta and to an Apache band in Arizona who share the same language. As well, leaders will discuss common topics that directly affect the Dene people such as global warming, women and children issues and natural resources. There will also be talks aimed at founding a Denesuline Grand Council. “Power is not secret. It’s for sharing,” Rigney said, referring to the establishment of the council. “You can break one arrow, but not 20.” Because the event coincides with Alberta’s centennial, Rigney expects participants from organizations that are not directly linked to the Dene heritage. Rigney and a group of more than 100 volunteers have been working since September planning the event and so far have gathered 63 caribou, two buffalo, a few moose and, said Rigney, “fresh fish every day” to feed the guests over the week. “When we, the Dene come together, we are known for our feasts made from whatever is available at the time. This is where you see Dene culture at its best,” Rigney said. Organizers submitted a $40,000 request for financial support from the municipality to help with the estimated budget of almost $1 million. After reviewing the proposal, the community services department determined $7,500 could be accommodated from the municipal budget, along with staff and equipment support. The Kewatinok Community Society will give a gift in kind of $13,135, along with volunteers, three vehicles and free use of the community hall. The Fort Chipewyan operations and maintenance department will contribute staff, equipment and help. “It is a group undertaking,” Rigney said. “We can’t do it alone.” From cashcash at EMAIL.ARIZONA.EDU Thu Jun 2 18:11:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 2 Jun 2005 11:11:21 -0700 Subject: Tribal college expands with dedication of cultural center (fwd) Message-ID: Article published Jun 2, 2005 Tribal college expands with dedication of cultural center By KAREN OGDEN Tribune Regional Editor http://www.greatfallstribune.com/apps/pbcs.dll/article?AID=/20050602/NEWS01/506020307/1002 FORT BELKNAP AGENCY — With a naming ceremony and community feed, the Fort Belknap Tribes dedicate a spacious new cultural learning center today. The 7,000-square-foot building on the Fort Belknap College campus is a milestone in efforts to preserve the heritage and fading native languages of the reservation's Assiniboine and Gros Ventre people. "This has been our dream to have a building that actually focuses on our own culture here at Belknap," said FBC President Carole Falcon-Chandler. Trimmed in stained wood and rock, the rustic-style building will house the college's first full-day language immersion school for elementary grades. In addition to standard classroom space, the $1.2 million facility, funded by a variety of grants, features a large meeting room, office space, a kitchenette and a circular-shaped "round room" for Native American studies classes. A climate-controlled archive room will preserve historic photographs, audio and videotapes of elders and historic tribal documents. Fireproof safes also will protect precious items. "The building itself is a wonderful addition, but it also represents the heart of what the college is all about," said Scott Friskics, development specialist for the college. "It's right in the middle of campus. It sort of embodies the college's mission to maintain and promote the cultural integrity of the tribes." Two tribes share the Fort Belknap Reservation, the Assiniboine and the Gros Ventre, also called White Clay or "Ah-Ah-Nee-Nin." Only a dozen or so native White Clay speakers remain, and the Assiniboine language also is endangered. The new building creates a permanent home for the college's White Clay Immersion School — an effort to pass the language on to new generations before it vanishes forever. Pupils will receive a contemporary education in the three R's, supplemented with White Clay language whenever possible, said Lynette Chandler, the school's director. The first students will include second- and third-graders who have studied in a part-time White Clay language program since they were in the Head Start program. The college is in the process of hiring three teachers for the K-8 program, Chandler said. At least two will have bachelor's degrees in elementary education and at least one will be fluent in White Clay. "We are going to give them everything they need to become the next generation of speakers, of educators, of leaders," she said. "This is the last stand for the Gros Ventre language." The college also plans to offer Assiniboine, or Nakoda, language classes, Falcon-Chandler said. The new building also will house the college-level American Indian Studies Program, headed by Sean Chandler. Sean Chandler is Carole Falcon-Chandler's son and Lynette Chandler's husband. Falcon-Chandler said that her son and daughter-in-law are uniquely qualified for the posts. Both have master's degrees in Native American Studies from Montana State University-Bozeman. Grant funding for the building came from a variety of sources. The American Indian College Fund gave $700,000 from donors including the Lilly Endowment, the David and Lucile Packard Foundation and the Tierney Family Foundation. The federal Department of Housing and Urban Development awarded the project a $400,000 grant. Funding also included a $25,000 grant from the WK Kellogg Foundation and a $50,000 grant from USDA Rural Development. Sean Chandler, who is also a professional artist, did much of the design work on the building, incorporating cultural elements. Ceramic tile work on the floors includes designs from parfleche and buffalo hide paintings that Chandler studied with his father, who is also an artist. The lobby has the feeling of an Indian dance arbor, with carpeted benches where visitors can watch a short film featuring interviews with elders. War bonnet designs in the building symbolize success and prosperity, Chandler said. "The overall building depicts our culture, but we have to succeed in today's world as well," he said. "My father calls education the new buffalo or today's buffalo — where we can get everything we need to survive from education." From cashcash at EMAIL.ARIZONA.EDU Fri Jun 3 19:40:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 3 Jun 2005 12:40:21 -0700 Subject: Restoring linguistic rights for aboriginals (fwd) Message-ID: Jun. 3, 2005. 01:00 AM Restoring linguistic rights for aboriginals IAN MARTIN http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/Article_Type1&c=Article&cid=1117749017937&call_pageid=968256290204&col=968350116795 The recently announced accord between the Assembly of First Nations and the federal government is truly a historic day. By pledging to formally apologize to the First Nations for government complicity in the linguistic and cultural genocide of the original inhabitants of this land, and by agreeing to negotiate a global proposal leading to a path of healing and reconciliation, Ottawa has handed Frank Iacobucci, the jurist charged with crafting the details of the proposal, a task of immense proportions — but a necessary one, long overdue. The First Nations, the Metis and the Inuit are entitled to fair and equitable treatment as part of the principle of restorative rights. Iacobucci will want to enumerate those basic human rights, which were denied aboriginal peoples when the federal government, aided and abetted by certain Christian churches, embarked on a policy of forced linguistic and cultural assimilation, whose principal machine was the residential school system. Iacobucci should address one essential human right: the full and equitable restoration of First Nations' linguistic rights. One of the missions of the residential school machine was to exterminate all the children's knowledge of their native languages. This machine, which cost around $600 million, explicitly aimed to sever normal intergenerational cultural transmission between the children and their families and communities, and to forcibly deny them access to the rich spiritual resources, humour and story-telling that had been part of community life since time immemorial. The policy was a complete perversion of Ojibwa Chief Shingwauk's original positive vision of adaptive, and probably bilingual, education for aboriginal youth. So, what would it mean to establish a fair and equitable regime of restorative linguistic human rights for Canada's aboriginal nations? According to the many international linguistic human rights documents and statements from the AFN and other aboriginal organizations, Iacobucci should consider at least the following measures: -Making a preamble statement to legislation to the effect that Canada holds that aboriginal languages are valued forms of expression, sources of pride and identity and not only shall no longer be the subject of interference, stigmatization or any form of overt or covert discrimination as in the past, but should be restored to visibility. -The government should take steps to enable aboriginal peoples to promote and develop their languages as part of a global policy fostering aboriginal cultural vitality, social wellness and self-determination within Canada. -Canada's aboriginal peoples should have the right to have their own language and culture taught in schools both as a subject of study and as a language of instruction. This includes a right to aboriginal language immersion programs in communities where the language is seriously endangered. -Federal legislation should be enacted — an Aboriginal Languages Revitalization and Affirmation Act — as part of the social renewal package. One component should be the establishment of an Aboriginal Languages Commissioner's office to report annually on the linguistic situation within aboriginal communities (both on and off reserve), and to evaluate steps taken and steps needed to further the goals of the act. The minister of Indian affairs stated, "We can't deal with the present until we deal with the past." One thing is clear: Without a clear recommendation by Iacobucci for robust federal support for restorative linguistic rights for aboriginal people, deeply rooted linguistic discrimination will remain, and this, perhaps last, opportunity for linguistic justice will be lost. Ian Martin is associate professor of English at Glendon College, York University. From cashcash at EMAIL.ARIZONA.EDU Fri Jun 3 19:59:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 3 Jun 2005 12:59:09 -0700 Subject: Bible gets a bush home (fwd) Message-ID: Bible gets a bush home By Linda Morris June 4, 2005 http://www.smh.com.au/news/National/Bible-gets-a-bush-home/2005/06/03/1117568381381.html Australia's first translation of the Bible from Genesis through to Revelation into an indigenous language has been completed. A final draft of the manuscript for the Kriol Baibul is now being cross-checked in preparation for publication in 2007. The project has been 27 years in the making. Kriol is the language of 30,000 Aborigines from northern Australia and is spoken as a first language in the region between the Katherine and Roper rivers, the southern Gulf of Carpentaria and the Kimberley in Western Australia. It is understood in northern parts of Western Australia, and in Arnhem Land as a second or third language. Peter Carroll, of the Australian Bible Society, said translations into the many Aboriginal languages were complex. "All translations are difficult when you are matching thought patterns with two different cultures," Dr Carroll said. "In English we use the word heart a lot and we attach to the body part a lot of emotion. We talk of a loving God, one we can love with all our heart, but in the Aboriginal language of Kunwinjku it's meaningless. "Instead we say that you love God with all your insides or, if you like, your inner being." The Bible Society has published three editions in Kriol and 35 other indigenous languages that contain extracts from the New Testament and the Old Testament. However, never before has a complete translation been attempted from cover to cover into an indigenous language. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 5 21:58:26 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 5 Jun 2005 14:58:26 -0700 Subject: Into the West & Lakota Message-ID: Dear ILAT, here is what they are saying about the tv show "Into the West" and the use of Lakota indigenous language... ~~~ Spielberg's mania for authenticity is indulged to a fault. Viewers who use reading glasses are advised to keep a pair within reach, as most of the Indian dialogue is rendered with English subtitles rather than spoken translation. This is generally considered inadvisable for TV because of the way people watch; that is, without the rapt attention they might have in a darkened theater. However, Spielberg refused to compromise to make the production more accessible, according to Frank. "Steven wanted all the native actors to speak the Lakota language because the most important thing was it felt authentic. We erred on the side of authenticity as opposed to just doing it in English." ~~~ TNT marches Into the West with gritty, spectacular chronicle of pioneer life By Tom Jicha TV/Radio Writer Posted June 5 2005 http://www.sun-sentinel.com/features/custom/aetv/sfl-tvtjintojun05,0,6176993.story?coll=sfla-features-aetv From gforger at EMAIL.ARIZONA.EDU Sun Jun 5 00:00:00 2005 From: gforger at EMAIL.ARIZONA.EDU (Garry) Date: Sun, 5 Jun 2005 00:00:00 GMT Subject: Last Words: A Language Dies Message-ID: Last Words: A Language Dies. The New Yorker june 6, 2005. By Elizabeth Kolbert This aerticle on the dieing language the Eyak Nation in Alaska. The culture and language of the Eyak endured nearly 3000 years. The only surviving speaker is 87 years old. Garry Forger Garry Forger, Learning Technologies Center, University of Arizona Sent wirelessly via BlackBerry From cashcash at EMAIL.ARIZONA.EDU Tue Jun 7 16:58:58 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 7 Jun 2005 09:58:58 -0700 Subject: Media Advisory, Documenting Endangered Languages (fwd) Message-ID: Media Advisory Documenting Endangered Languages Linguistics experts estimate that almost half of the world's 6,000-7,000 existing languages—and the cultural, linguistic and cognitive information they encapsulate—are headed for oblivion. In response, the National Science Foundation (NSF), in partnership with the National Endowment for the Humanities (NEH), has launched a multi-year “rescue mission” to document and preserve key languages before they become extinct. More than 70 at-risk languages will be digitally archived as part of their new Documenting Endangered Languages (DEL) awards program. Reporters are invited to attend a briefing on June 14 to explore the DEL program and to highlight three current research projects that underscore its value and goals. What: Briefing - “Documenting Endangered Languages” Who: David Lightfoot, NSF assistant director of Social, Behavioral and Economic Sciences Carole Watson, NEH assistant chairman for Partnerships and National Affairs Joan Maling, NSF program director of linguistics Seth Kramer, Ironbound Films, Inc. Susan Penfield, University of Arizona Lise Dobrin, University of Virginia When: Tuesday, June 14, 2005 1:30 – 2:30 p.m. Where: National Science Foundation 4201 Wilson Blvd., Room 110 Arlington, Va. 22230 (Ballston Metro stop) - Enter at corner of 9th & Stuart - Go directly to Rm. 110 on the left (no need to check in with security) For directions: http://www.nsf.gov/about/visit/ RSVP (media only) to nmahoney at nsf.gov For more information and a detailed agenda, contact: Media: Nicole Mahoney (nmahoney at nsf.gov) Others: Susan Mason (smason at nsf.gov) From cashcash at EMAIL.ARIZONA.EDU Thu Jun 9 17:26:50 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 9 Jun 2005 10:26:50 -0700 Subject: Institutes offer Haida dictionary (fwd) Message-ID: Institutes offer Haida dictionary http://www.juneauempire.com/stories/060905/sta_20050609016.shtml FAIRBANKS - Sealaska Heritage Institute and the Alaska Native Language Center at the University of Alaska Fairbanks have co-published a dictionary of the Haida language. Haida is spoken in two major dialects from the Queen Charlotte Islands in British Columbia and an Alaskan variant from Hydaburg and Ketchikan. The dictionary, compiled by linguist John Enrico, includes two volumes. The dictionary presents vocabulary and examples of usage by dialect, with explanations of word history and derivation. An English-to-Haida index contains about 7,000 items. The cloth-bound dictionary sells for $279. For more information, contact the Alaska Native Language Center at (907) 474-6577 or fntla at uaf.edu. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 12 18:28:42 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 12 Jun 2005 11:28:42 -0700 Subject: Indigenous languages key to cultural identity (fwd) Message-ID: Web posted June 12, 2005 Indigenous languages key to cultural identity http://www.juneauempire.com/stories/061205/opi_20050612023.shtml [photo inset - Ernestine Hayes, Edge of the Village] Language and culture are so deeply interrelated that when one is compromised, the other is profoundly weakened. This truth is undoubtedly the central reason why punishing indigenous people for speaking their own languages is an essential step in the colonial process. When children are taught the name of something that appears in their world, they learn about that object's importance, and they learn the nature of their relationship to that thing. Cultural knowledge is transmitted in the practice of naming some things and ignoring others, in the custom of speaking of some things with reverence and others with ridicule, and in the various ways in which things are measured. A culture is preserved and transmitted to the next generation by teaching children how to define and how to enter their world. Language does not only express a thought, it contributes to formation of that thought. Measurement of time is a clear example of this principle. In many indigenous cultures, time is fluid and divided into relatively unstructured components. In European-based cultures, however, time is divided into countable sections, and when the natural reality cannot be dismissed, adjustments such as leap year are made as though they are a reasonable step in a rational process. As far as concepts of time are concerned, members of indigenous cultures traditionally rise in the morning, eat when they feel hunger, and go to bed when they feel the need for sleep. On the other hand, members of minute-counting cultures traditionally rise at the hour the alarm is set to go off, eat at noon and at six o'clock, and go to bed after the 11 p.m. news. This seemingly superficial lifestyle inconsistency expresses a difference in perception that begins when children are learning to talk and are taught the words for time. Our everyday language is steeped in the standards and mores of the prevailing culture. In the English language, this fact is clearly demonstrated by such expressions as "white lie," "white hat," and similar terms that symbolize good, and "blackball," "blackmail," and similar terms that symbolize the opposite. Such cultural messages are so embedded that they are hardly noticed. That is the function of culture and of language: to communicate values at implicit levels and to shape our perception of and relation to everything in our world. The Native languages of Southeast Alaska are among the world's most endangered. The grandparents of Alaska Natives who are college-age today were punished for speaking their Native language. Few young people speak their Native language today, and the languages are not generally being taught in the home as a child's mother tongue. The situation is desperate, and little time is left in which to save these beautiful languages that express an extraordinary way to see our world. Language programs are offered by various Native entities in Southeast Alaska. Goldbelt Corporation and Sealaska Corporation both have programs that encourage and support Native languages, as no doubt other Native corporations also do at formal and casual levels. Those programs demonstrate the commitment of Native leaders and decision makers to preserve and revitalize this fundamental expression of culture. Elementary, intermediate, and advanced Tlingit, as well as elementary Haida, appear on the fall schedule of classes at the University of Alaska Southeast. These classes will be taught by Native language speakers who are not only fluent in the language but who also understand the worldview communicated by the language: the syntax and grammar, the cultural references, the embedded subtexts. These teachers are familiar with the importance of community and respect, they recognize the significance of ceremony, and they value both tradition and transformation. They are sure to provide a meaningful learning experience to Native and to non-Native students. It is important to show support for language programs at the university level. The indigenous language program at our local university can help save a way of expressing the world. Sign up for a class today. • Ernestine Hayes is assistant professor of English at the University of Alaska Southeast, and a member of the Wolf House of the Kaagwaantaan clan. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 12 18:31:49 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 12 Jun 2005 11:31:49 -0700 Subject: Keeping Cree alive: A lesson in healing (fwd) Message-ID: Fri, June 10, 2005 Keeping Cree alive: A lesson in healing Program replaces French with Native language By CP http://www.canoe.ca/NewsStand/OttawaSun/Today/2005/06/10/1080251-sun.html REGINA -- With traditional songs, hand puppets and an enthusiasm that's infectious, Sonia Kinequon is fighting to preserve her culture through the minds -- and mouths -- of young people. Kinequon is a Cree language teacher at Albert elementary school in inner-city Regina. It's a place where, starting last fall, administrators and parents decided to replace French class with the study of the indigenous language as part of a pilot program. The aim is to give the aboriginal students a better connection to their past. "Without the language and without the children learning it, it is going to evaporate," Kinequon says. "And if we don't have a setting where children can learn their language, they are eventually going to lose it." The classes focus on traditional teaching methods. There are songs and students do actions as they chant Cree words. Kinequon uses puppets to interact with the kids and she gets her students to make crafts. 'IT'S OUR CULTURE' The kids seem to be responding well to the program. "It's cool," says Gordon Kequahtooway, a Grade 6 student. "It's our culture." Young people learning their native language is not something new. It's taught on reserves and there are immersion programs in different parts of the country. But replacing French with Cree in an urban school for both Native and non-Native kids is not common. History is not lost on those who support the program. In the past, when the federal government ran residential schools for First Nations children, students were forbidden from speaking their native language. Calvin Racette, a First Nations and Metis programming consultant with the Regina Board of Education, says the Albert school program is as much about healing as it is anything else. "It's become the means to a healing process -- creating a positive identity through self-esteem and trying to create an equal place in society for First Nations people." The school has also set up a Cree program for adults as well. For two hours, one night a week, parents learn Cree with their children. From pasxapu at DAKOTACOM.NET Sun Jun 12 18:36:24 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Sun, 12 Jun 2005 11:36:24 -0700 Subject: In any language, message of hope reaches SOU graduates (fwd) Message-ID: June 12, 2005 -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 95 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: 13local.jpg Type: image/jpeg Size: 18609 bytes Desc: not available URL: -------------- next part -------------- -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: whitebox.gif Type: image/gif Size: 54 bytes Desc: not available URL: -------------- next part -------------- Elaina Supahan, left, and her twin sister Nisha, go over notes prior to graduation exercises at Southern Oregon University. The sisters gave their commencement address in both English and the language of their Kurork Tribe. / Photo by Orville Hector In any language, message of hope reaches SOU graduates By GREG STILES Mail Tribune ASHLAND — Colleges and universities strive to attain a student body with wide-ranging backgrounds and talents. So when graduating senior twins Elaina and Nisha Supahan delivered their student speech during Southern Oregon University’s 79th Commencement Saturday, they shared their message not only in English but a language few of the estimated 5,000 attendees at Mountain Arena had previously heard. The Supahan sisters have been part of a movement to rekindle the native tongue of the Karuk Tribe living in a remote corner of Northern California on the Hupa Indian Reservation. En route to gaining their bachelor’s degrees, they earned credit for developing Karuk language materials and teaching their traditional language. On Saturday, their classroom was Raider Stadium. The twins reached into their Karuk culture to create a word-picture to describe their transition from obscure beginnings. Elaina, a geography graduate, and Nisha, a communications graduate, delivered the address jointly in Karuk tongue and English. They told the story of how an acorn grows into a strong tree. "We start small like an acorn, with a limited education," they said. "Then we grow roots and our knowledge develops over time. As graduates, we are ready to spread our knowledge." They encouraged their fellow graduates to come to terms with their potential and keep in mind their past. "Don't forget who you are and where you came from," they said. The American natives followed a keynote address by the daughter of Russian immigrants, Libby Appel, artistic director of the Oregon Shakespeare Festival. Appel told the graduates they’re in the midst of perilous times and reminded the Class of 2005 that many of them began college classes in the shadow of 9/11’s terrorists attacks. Artists, she said, are people who believe in change and opportunities. Appel, who received an honorary doctorate from the university, told the graduates that art communicates civilization to future generations and reminded them of advice she received years ago in another tongue: "Courage, strength and move forward." Craig Jessen and Tina Lenker were named outstanding undergraduates, while Abraham Karam, Lindsey Lyons and Sara Sameh were the outstanding graduate students. Reach reporter Greg Stiles at 776-4463 or e-mail business at mailtribune.com. You can find this story online at: http://www.mailtribune.com/archive/2005/0612/local/stories/13local.htm -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 3269 bytes Desc: not available URL: From mona at ALLIESMEDIAART.COM Mon Jun 13 15:06:30 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Mon, 13 Jun 2005 10:06:30 -0500 Subject: seeking Native digital archivist Message-ID: Digital archivist? Well, mostly I mean someone acquainted with the process and best practices of archiving video tape digitally. This is for a potential project, nothing concrete yet, and for sure for some dialogue. Pidamaya, Mona Smith ______________________ Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 416 bytes Desc: not available URL: From miakalish at LEARNINGFORPEOPLE.US Mon Jun 13 15:27:52 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Mon, 13 Jun 2005 09:27:52 -0600 Subject: seeking Native digital archivist In-Reply-To: <66987f5e2ba74a45e1dd80d3c14d10fb@alliesmediaart.com> Message-ID: I hate to be a wag (I guess it's in my character). Why don't you simply use a digital video camera, and then save on DVD? DVD is about the best stuff there is, and if you get good quality stuff, your recordings will be as safe as they can be. (I am assuming that you will be doing the videoing in the future). If you already have the videotape, then it needs to be digitized. There are several good programs, Final Cut Studio and Final Cut Pro will do quite a serviceable job of converting (you can specify the density), and then edit. It is not a biggie. . . it is time-consuming, but pretty simple once you understand the concept. One of the things I think are still pretty ugly is that you can't easily integrate the little videos (assuming you did clips) into any of the presentation formats like PowerPoint and Flash. They have to be compressed into gif like densities, which ruins the whole point of the video. Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Monday, June 13, 2005 9:07 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] seeking Native digital archivist Digital archivist? Well, mostly I mean someone acquainted with the process and best practices of archiving video tape digitally. This is for a potential project, nothing concrete yet, and for sure for some dialogue. Pidamaya, Mona Smith ______________________ Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Mon Jun 13 17:35:14 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 13 Jun 2005 10:35:14 -0700 Subject: AILDI Blog (fwd) Message-ID: Dear ILAT, our summer technology courses at the American Indian Language Development Institute (AILDI) at the University of Arizona are underway. you can go to our blog & webpages to take a look at some our work in progress. http://projects.ltc.arizona.edu/gates/course.html enjoy! phil cash cash UofA From mona at ALLIESMEDIAART.COM Mon Jun 13 18:58:11 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Mon, 13 Jun 2005 13:58:11 -0500 Subject: seeking Native digital archivist In-Reply-To: <20050613152801.5A943205C@listserv.arizona.edu> Message-ID: I'm a media producer, particularly video. I know how to digitize (no one's saying i can be trusted doing it, but that's us producers - get on the phone and then get in the way!!!), but I'm looking for someone for a potentially large project who knows the ins and outs of archiving historical materials and video storage and creating access to large amounts of digital files...This is a future project (say...a year or so from now?) So, as much as I love DVD storage, I'm talkin' about large scale storage...and multi-user access and the ability to supervise.. Thanks, though, Mia!!! Wish I could help with the presentation formats, I'll keep my eyes open for help that crosses my path. On Jun 13, 2005, at 10:27 AM, Mia Kalish (LFP) wrote: > I hate to be a wag (I guess it’s in my character). >   > Why don’t you simply use a digital video camera, and then save on DVD? > DVD is about the best stuff there is, and if you get good quality > stuff, your recordings will be as safe as they can be. >   > (I am assuming that you will be doing the videoing in the future). If > you already have the videotape, then it needs to be digitized. There > are several good programs, Final Cut Studio and Final Cut Pro will do > quite a serviceable job of converting (you can specify the density), > and then edit. It is not a biggie. . . it is time-consuming, but > pretty simple once you understand the concept. >   > One of the things I think are still pretty ugly is that you can’t > easily integrate the little videos (assuming you did clips) into any > of the presentation formats like PowerPoint and Flash. They have to be > compressed into gif like densities, which ruins the whole point of the > video. >   > Mia >   >   > > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith > Sent: Monday, June 13, 2005 9:07 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] seeking Native digital archivist >   > Digital archivist? Well, mostly I mean someone acquainted with the > process and best practices of archiving video tape digitally. This is > for a potential project, nothing concrete yet, and for sure for some > dialogue. > > Pidamaya, > > Mona Smith > ______________________ > Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 4754 bytes Desc: not available URL: From miakalish at LEARNINGFORPEOPLE.US Mon Jun 13 22:25:51 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Mon, 13 Jun 2005 16:25:51 -0600 Subject: seeking Native digital archivist In-Reply-To: <6e08f5292f879f61e194e3517155018d@alliesmediaart.com> Message-ID: Ah. I Knew I was going to be a Wag. Sometimes I'm good, though. Sounds like a good project. Lots of challenge. I could help with the access and storage. I have lots of experience in large databases, (Chase Manhattan's first International Cash Funds Transfer Network, for example, Records Management for nukes (40 Million documents; I let people access them in English, when codes is what were usual). And I do pretty spectacular interfaces for people. I'm not Ndn, but I'm not too shabby at putting really hard languages (like Navajo and Apache) on the web. So if I can be helpful, I should be finishing my dissertation in about a year. . . :-) I'm in New Mexico, San Miguel south of Las Cruces. Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Monday, June 13, 2005 12:58 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] seeking Native digital archivist I'm a media producer, particularly video. I know how to digitize (no one's saying i can be trusted doing it, but that's us producers - get on the phone and then get in the way!!!), but I'm looking for someone for a potentially large project who knows the ins and outs of archiving historical materials and video storage and creating access to large amounts of digital files...This is a future project (say...a year or so from now?) So, as much as I love DVD storage, I'm talkin' about large scale storage...and multi-user access and the ability to supervise.. Thanks, though, Mia!!! Wish I could help with the presentation formats, I'll keep my eyes open for help that crosses my path. On Jun 13, 2005, at 10:27 AM, Mia Kalish (LFP) wrote: I hate to be a wag (I guess it's in my character). Why don't you simply use a digital video camera, and then save on DVD? DVD is about the best stuff there is, and if you get good quality stuff, your recordings will be as safe as they can be. (I am assuming that you will be doing the videoing in the future). If you already have the videotape, then it needs to be digitized. There are several good programs, Final Cut Studio and Final Cut Pro will do quite a serviceable job of converting (you can specify the density), and then edit. It is not a biggie. . . it is time-consuming, but pretty simple once you understand the concept. One of the things I think are still pretty ugly is that you can't easily integrate the little videos (assuming you did clips) into any of the presentation formats like PowerPoint and Flash. They have to be compressed into gif like densities, which ruins the whole point of the video. Mia From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Monday, June 13, 2005 9:07 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] seeking Native digital archivist Digital archivist? Well, mostly I mean someone acquainted with the process and best practices of archiving video tape digitally. This is for a potential project, nothing concrete yet, and for sure for some dialogue. Pidamaya, Mona Smith ______________________ Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- An HTML attachment was scrubbed... URL: From fhm at UNIMELB.EDU.AU Tue Jun 14 07:04:40 2005 From: fhm at UNIMELB.EDU.AU (Felicity Helen Meakins) Date: Tue, 14 Jun 2005 17:04:40 +1000 Subject: seeking Native digital archivist In-Reply-To: <20050613152801.5A943205C@listserv.arizona.edu> Message-ID: > Why don't you simply use a digital video camera, and then save on DVD? DVD > is about the best stuff there is, and if you get good quality stuff, your > recordings will be as safe as they can be. I am involved in the Aboriginal Child Language Acquisition project in Australia, and we have stacks of video that needs archiving. We have been agonising over this stuff for quite a while. DVD was one option we explored and decided against it. You can store only about 4.7GB on DVD (20 min of uncompressed footage is about 8GB), and the burnable DVDs are only one layer (unlike commercial ones which are two layer). As I understand it, this means they have a very short life span. We are archiving on hard disks and servers as a result. It's not cheap but there's not much option. We use Quicktime and Final Cut Pro to 'digitise' the DV tapes. Felicity www.unimelb.edu.au/linguistics/research/projects/acla/index.html From cashcash at EMAIL.ARIZONA.EDU Tue Jun 14 16:06:16 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 14 Jun 2005 09:06:16 -0700 Subject: UW BREATH OF LIFE 2005 (fwd link) Message-ID: UW BREATH OF LIFE 2005 PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP University of Washington, Department of Linguistics http://depts.washington.edu/lingweb/events/bol.html A workshop on using the University of Washington language archives to assist your indigenous language revitalization efforts. September 12-16, 2005 Suzzallo Library, University of Washington, Seattle, WA From miakalish at LEARNINGFORPEOPLE.US Tue Jun 14 17:33:01 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Tue, 14 Jun 2005 11:33:01 -0600 Subject: seeking Native digital archivist In-Reply-To: <1208.131.174.186.134.1118732680.squirrel@webmail.unimelb.edu.au> Message-ID: This is good to know. I was thinking on my way home last night that no one has done a project on the scale that I imagine Mona Smith's project to be. Commercial applications in general try to regularize and reduce the size of information by using text, as for example email and banking and sales transactions. Obviously, despite the popularity of video, there has been little introduction into teaching and presentation, evidenced by the fact that we don't have any really good interfaces for video in the popular projects. People still seem to expect that those using video will just put the CD/DVD/tape into the appropriate machine and that is that. We have several academic production studios here on campus, but no one deals with the issues of moving video across the web. I am pretty sure we write double-layer commercial DVD's; I have stuff that I have ripped and copied, because I am working on Mining for Science prototypes where people are encouraged to find examples of science, technology, engineering and mathematics in such materials as Robert Mirabal's Music from a Painted Cave, Boston's Big Dig, and the 2005 Rose Bowl Parade. For me, being able to create what we now call a "bookmark" directly in a location in the video to highlight a particular observable STEM example would be extremely useful. This is, however, difficult to do without destroying the overall see-ability of the video clip. There is a rumor about computer science that in a relatively short period of time, we won't be using even the optical storage any more. Instead, we will be using massively storable devices like very large capacity memory sticks. I was wondering, did you use any compression? For things like the Mirabal, with its incredible effects, compression is truly awful. I was wondering how it is for the types of recordings that you have? I tried to go to your link. I got to the University, and there was a research subdirectory, but there was no linguistics subdirectory. I poked about a little, but couldn't find the linguistics research. I've always wanted to go to Australia. There and to Alaska. Sigh. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Felicity Helen Meakins Sent: Tuesday, June 14, 2005 1:05 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] seeking Native digital archivist > Why don't you simply use a digital video camera, and then save on DVD? DVD > is about the best stuff there is, and if you get good quality stuff, your > recordings will be as safe as they can be. I am involved in the Aboriginal Child Language Acquisition project in Australia, and we have stacks of video that needs archiving. We have been agonising over this stuff for quite a while. DVD was one option we explored and decided against it. You can store only about 4.7GB on DVD (20 min of uncompressed footage is about 8GB), and the burnable DVDs are only one layer (unlike commercial ones which are two layer). As I understand it, this means they have a very short life span. We are archiving on hard disks and servers as a result. It's not cheap but there's not much option. We use Quicktime and Final Cut Pro to 'digitise' the DV tapes. Felicity www.unimelb.edu.au/linguistics/research/projects/acla/index.html From Jon.Reyhner at NAU.EDU Tue Jun 14 18:03:26 2005 From: Jon.Reyhner at NAU.EDU (Jon Reyhner) Date: Tue, 14 Jun 2005 11:03:26 -0700 Subject: Archiving Native language materials Message-ID: The Smithsonian Institution's National Museum of the American Indian issued on March 11, 2005 a "Native Languages Archives Repository Project Reference Guide. It has sections on: 1. Why Preserve Native Heritage Language Materials? 2. What to Preserve: A Practical Approach to Preservation 3. What is a Language Repository? 4. How to Build Infrastructure to Preserve Native Language Materials 5. Where to Locate Resources in Selected Native Repositories and How to Find Selected Native Language Materials 6. Where to Locate Resources in Selected Educational, Federal and Other Repositories 7. What Does Preservation Cost? Jon Reyhner http://jan.ucc.nau.edu/~jar From cashcash at EMAIL.ARIZONA.EDU Wed Jun 15 03:47:47 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 14 Jun 2005 20:47:47 -0700 Subject: Archiving Native language materials In-Reply-To: <42AF1BEE.3040104@nau.edu> Message-ID: Hi all, here is a recent informational link to a set of papers/ppts on archiving language materials that might be of interest. The Open Language Archives Community Archiving and linguistic resources or How to keep your data from becoming endangered http://www.language-archives.org/events/olac05/ phil cash cash UofA, ILAT From fhm at UNIMELB.EDU.AU Wed Jun 15 07:15:37 2005 From: fhm at UNIMELB.EDU.AU (Felicity Helen Meakins) Date: Wed, 15 Jun 2005 17:15:37 +1000 Subject: seeking Native digital archivist In-Reply-To: <20050614173304.47DDB2290@listserv.arizona.edu> Message-ID: > I was wondering, did you use any compression? For things like the Mirabal, > with its incredible effects, compression is truly awful. I was wondering > how > it is for the types of recordings that you have? I use Sorenson ratio which is available in Final Cut Pro. It allows you to compress video without compressing audio. I must admit that I have put some edited video (eg educational language and culture vids) on DVD. The language communities I work with have been rapidly changing from VHS to DVD because the players are cheaper. Mac has a program, iDVD, that compresses the media file (though it doesn't really tell you how it is going about it). You can get about an hour of vid onto a DVD and it doesn't look too bad. That's a bit vague I know! > I tried to go to your link. I got to the University, and there was a > research subdirectory, but there was no linguistics subdirectory. I poked > about a little, but couldn't find the linguistics research. Oops try this: http://www.linguistics.unimelb.edu.au/research/projects/ACLA/index.html Felicity From anggarrgoon at GMAIL.COM Wed Jun 15 09:10:41 2005 From: anggarrgoon at GMAIL.COM (Anggarrgoon) Date: Wed, 15 Jun 2005 18:40:41 +0930 Subject: seeking Native digital archivist In-Reply-To: <6e08f5292f879f61e194e3517155018d@alliesmediaart.com> Message-ID: Hi Mona, AIATSIS in Canberra (Australia) has lots of experience with archiving of various sorts - their web site is www.aiatsis.gov.au. They might be able to help with suggestions. All the best for your project, Claire From miakalish at LEARNINGFORPEOPLE.US Wed Jun 15 17:36:27 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Wed, 15 Jun 2005 11:36:27 -0600 Subject: seeking Native digital archivist In-Reply-To: <1267.131.174.186.134.1118819737.squirrel@webmail.unimelb.edu.au> Message-ID: Thanks! I especially enjoyed the link. Liked your picture a lot. I should have a cool picture up. . . I am going to ask our guys upstairs about what they are currently doing for video processing. They never seem to have a problem with not enough space. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Felicity Helen Meakins Sent: Wednesday, June 15, 2005 1:16 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] seeking Native digital archivist > I was wondering, did you use any compression? For things like the Mirabal, > with its incredible effects, compression is truly awful. I was wondering > how > it is for the types of recordings that you have? I use Sorenson ratio which is available in Final Cut Pro. It allows you to compress video without compressing audio. I must admit that I have put some edited video (eg educational language and culture vids) on DVD. The language communities I work with have been rapidly changing from VHS to DVD because the players are cheaper. Mac has a program, iDVD, that compresses the media file (though it doesn't really tell you how it is going about it). You can get about an hour of vid onto a DVD and it doesn't look too bad. That's a bit vague I know! > I tried to go to your link. I got to the University, and there was a > research subdirectory, but there was no linguistics subdirectory. I poked > about a little, but couldn't find the linguistics research. Oops try this: http://www.linguistics.unimelb.edu.au/research/projects/ACLA/index.html Felicity From cashcash at EMAIL.ARIZONA.EDU Thu Jun 16 04:58:23 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 15 Jun 2005 21:58:23 -0700 Subject: seeking Native digital archivist In-Reply-To: <20050615173632.70A931A53@listserv.arizona.edu> Message-ID: Hi All, Soon, I will encounter the same problem of archiving digital video tape and other digital video media. All of this is new to me of course but i am beginning to learn that the demands of lossless video compression are pretty high both in terms of cost and digital storage space. At the outset one would need to determine if consumer-grade lossless compression capabilities are possible. I imagine that this is possible but i am not knowledgable along these lines yet. I have been reading that some of us in the language documentation field are under the impression that lossless compression is unattainable and that there may be no viable non-professional archiving solutions. Call this the lossless vs lossy digital divide. Lossless compression retains all of the information contained in the original whereas lossy compression loses information (redundant and unrecoverable) from the original, that is, it is substractive. MPEG-4, i am learning, is a multimedia compression standard that allows object recognition in the original but i have yet to figure how it works. Lately, in our multimedia class (AILDI, Univerity of Arizona), we have beem outputing to MPEG-4 with better results than just exporting to the Quicktime .mov format. just some thoughts, Phil Cash Cash UofA From fhm at UNIMELB.EDU.AU Thu Jun 16 07:12:05 2005 From: fhm at UNIMELB.EDU.AU (Felicity Helen Meakins) Date: Thu, 16 Jun 2005 17:12:05 +1000 Subject: seeking Native digital archivist In-Reply-To: <20050615215823.zjoz95gcgggw08ws@www.email.arizona.edu> Message-ID: > MPEG-4, i am learning, is a multimedia compression standard that allows > object recognition in the original but i have yet to figure how it > works. Lately, in our multimedia class (AILDI, Univerity of Arizona), > we have beem outputing to MPEG-4 with better results than just > exporting to the Quicktime .mov format. One project which is spending a lot of time thinking about archiving formats is the DOBES project (Documentation of Endangered Languages). They use MPG2 and MPG4 for working and archive copies. The MPG formats are desirable because they are non-propriatorial (sp!). I think one of the main problems, though, is that sound is compressed with the image. http://www.mpi.nl/DOBES/ Felicity From cashcash at EMAIL.ARIZONA.EDU Fri Jun 17 16:52:07 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 17 Jun 2005 09:52:07 -0700 Subject: Program is 'nest' for Native languages (fwd) Message-ID: Web posted June 16, 2005 Program is 'nest' for Native languages By ERIC FRY JUNEAU EMPIRE http://www.juneauempire.com/stories/061605/loc_20050616014.shtml Learning Tlingit has changed the lives of the 10 or so young adults in Juneau who have dedicated themselves to the language, one student says. "We had fairly life-changing experiences when we took it to heart to keep the language going, because of the Tlingit concept of respect," Vivian Mork said. Mork said Tlingit wasn't spoken fluently in Wrangell when she grew up there. She began to study Tlingit after moving to Juneau in 2002 to enroll in a summer language program, Kusteey, sponsored by Sealaska Heritage Institute. She also enrolled at the University of Alaska Southeast, which has a Tlingit program. Sealaska Heritage Institute is a private nonprofit that administers cultural and educational programs for Sealaska Corp., the for-profit Native corporation in Southeast Alaska. Classes in the Kusteey Program, now in its seventh year, begin this year as early as June 20 in Ketchikan and Aug. 1 in Juneau. "Kusteey" refers to way of life, or culture. The Kusteey Program helped instill the importance of learning Tlingit, Mork said. She called the program a "nest" for languages. "When you lose the language, you lose an entire way of looking at the world," she said. Now some of the Tlingit-language students are beginning to teach it. That was one of the program's goals. This past school year, Mork and Jessica Chester taught Tlingit as an elective to about 90 students at Dzantik'i Heeni Middle School. The middle school students, about half of whom were Native, were required to study their family history and learn to introduce themselves in Tlingit by referring to their ancestors. "The really neat thing is when Native students start to learn the language and start to learn about themselves," Mork said. In about 10 years, the elderly fluent speakers of Tlingit will be gone, Mork said. To save the language, it has to become the language of children, she said. "For a language to survive, it must have a mother-tongue acquisition," she said. "It must be spoken in the home and learned at a young age, and used every day." Sealaska Heritage will offer language classes in Tlingit, Haida and Tsimshian this summer. Students can receive college credit for completing the classes, which are co-sponsored by UAS. All three languages will be taught in Ketchikan. The Juneau program offers courses in Tlingit, second-language teaching methods and developing Tlingit-language materials. Tlingit-language immersion retreats are scheduled for Angoon and Haines, as well. The summer program attracts students who are committed to learning a Native language through a variety of ways, such as university courses in the regular school year and community discussion groups, said Yarrow Vaara, a language specialist at Sealaska Heritage. "This is just another opportunity for them to explore that," she said, but in a concentrated way. The summer courses use a teaching method called total physical response. The idea is that the students, who are mostly adults, will learn a second language the way a baby learns its first language: by being spoken to in the language and responding with actions that show understanding. Students become comfortable with the language before they speak it, Vaara said. This is the third and final year for the immersion retreats, which have been funded through a federal grant, Sealaska Heritage officials said. Students speak only in Tlingit during the retreats, which are scheduled for July 5-14 in Angoon and Aug. 15-24 in Haines. The retreats are best-suited to intermediate students, Vaara said. "The first couple of days it's just like trying to learn how to talk all over again," she said. "It's reprogramming your brain." Click here to return to story: http://www.juneauempire.com/stories/061605/loc_20050616014.shtml From cashcash at EMAIL.ARIZONA.EDU Fri Jun 17 17:00:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 17 Jun 2005 10:00:37 -0700 Subject: Radio shows bridge Guatemalan languages (fwd) Message-ID: Radio shows bridge Guatemalan languages By Tania Valdemoro Palm Beach Post Staff Writer Tuesday, June 14, 2005 WEST PALM BEACH — Melodies first heard more than 1,500 years ago filled a broadcast studio Sunday morning when Herlinda Francisco changed compact discs. A caller from Jupiter had just requested a "marimba autoctona" song. The genre is one of Guatemala's oldest forms of music, dating back to pre-Columbian times. Its steady marimba is usually played at village dances, Francisco said. Between sets of marimba and cumbia music, Mayan activists on WPSP-1190 AM discussed farmworker rights, local job opportunities and locations for sending cash remittances to Guatemala in Mam, Q'anjob'al and Quiche — indigenous Guatemalan languages rarely heard across the Florida airwaves. The two-hour weekly program is one of three radio shows in the state broadcasting music and discussion about the culture and experiences of Guatemalan immigrants in America. Through its partnership with Sterio Nebaj in Guatemala, the West Palm Beach-based show reaches an audience of 15,000 to 20,000 listeners in Guatemala and Florida, Francisco said. The show's broadcast extends locally from Martin to Broward counties. In the western part of the state, the Coalition of Immokalee Workers broadcasts a two-hour show in Mam and Q'anjob'al on Saturday and Sunday afternoons on WCTI-107.9 FM, known as Radio Conciencia. The shows are limited to the Immokalee area and reach about 5,000 people, said Rolando Sales, who hosts his show in Mam. There are 372,487 Guatemalans in the United States, according to the 2000 U.S. Census. Of the 28,650 Guatemalans in Florida, 6,576 live in Palm Beach County. The radio programs aim to preserve Mayan language and culture primarily by speaking in various dialects and playing native music, Francisco said. "We are not Hispanic," said Miguel Angel Chiquin-Yat, who founded the show in 1998 with Francisco and three others from the Lake Worth-based Organization of Maya People in Exile. "We speak Spanish, but we are Mayans." With 22 indigenous languages spoken in Guatemala, communicating to a wide audience can be a tall order. Out of necessity, Chiquin-Yat and Sales introduce songs and music segments in Spanish. The majority of Guatemalans, however, speak one or more Mayan languages; several do not speak Spanish at all, Chiquin-Yat said. Since February, the two groups have teamed up to broadcast a Mayan radio show every month, Sales said. He came to West Palm Beach from Immokalee Sunday to host the morning radio show with Chiquin-Yat. As a result, listeners in Palm Beach, Martin and Broward counties learn more about Guatemalans living in Immokalee, and vice versa. Sales and fellow farmworker Roberto Mendez spent several minutes after every music set discussing the Coalition of Immokalee Workers' mission to lobby for higher wages and promote farmworker rights. Among labor groups, the coalition is well-known for its three-year boycott of Taco Bell, which ended in March when the company agreed to pay a penny-a-pound increase to farmworkers picking tomatoes. The weekly Mayan language shows have proven to be a hit, radio hosts said. Many listeners send CDs of marimba and cumbia music to the radio stations, thereby boosting the shows' music selections and keeping them up to date with the latest songs. Sales said locals have tuned in to his show because they know they can hear marimba for an hour. Unlike the West Palm Beach show, the Immokalee shows devote their second hour of programming to translating discussions from Spanish to Mam and Q'anjob'al and vice versa. Still, radio hosts said they must work diligently to attract and retain listeners. The target audience for all three shows are people who already listen to a myriad of Spanish-language stations. Radio Conciencia and WPSP both play Latin-American music. The key to engaging listeners is to provide them with relevant information and use the radio to help them solve problems, said Lucas Benitez, the coalition's executive director. Radio Conciencia is obligated to serve the needs of its local community in exchange for its broadcast license, which the Federal Communications Commission granted two years ago after a lengthy application process. The station is one of Florida's 106 low-power FM stations. In 2000, the FCC began granting broadcast licenses to community-based groups that serve low-income communities. There are 600 low-power FM stations nationwide. Federal lawmakers are considering whether to expand the program further. Chiquin-Yat said his group is researching ways to get its own radio station like their Immokalee brothers. The group pays $15,000 a year to use WPSP's facilities, he said. In what is expected to be an active hurricane season, both groups said they would use the airwaves to make sure farmworkers and others are prepared for the storms. "Many people were spooked by the hurricanes," said Benitez, referring to the majority of farmworkers who return in September to pick tomatoes and oranges for several weeks. Their return coincides with the time when hurricanes often increase in size and strength. This year, Benitez will broadcast hurricane information in Mam, Q'anjob'al and two Mexican dialects, Zapotec and Mixtec, as well as in Creole. Chiquin-Yat also plans to provide farmworkers in Palm Beach and Martin counties with hurricane news. But Sunday's show made no mention of the hurricanes despite the passing of Tropical Storm Arlene Saturday over Florida's Gulf Coast. Thousands of Mayans in Lake Worth lost power and safe drinking water last year after Hurricane Frances struck. The radio programs have become indispensable, Mayan activists said, because they enable Guatemalan immigrant communities to survive economically and culturally. "We are proud to be able to speak in our own languages and reach a mass audience," Benitez said. "It helps farmworkers learn the laws of the United States and their responsibilities as residents here." Find this article at: http://www.palmbeachpost.com/localnews/content/local_news/epaper/2005/06/14/s1b_imradio_0614.html From mona at ALLIESMEDIAART.COM Fri Jun 17 17:31:14 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Fri, 17 Jun 2005 12:31:14 -0500 Subject: seeking Native digital archivist In-Reply-To: <42AFF091.7070706@gmail.com> Message-ID: Thanks to all for helpful info. The project I'm workin' on is only in the imagination. yet in weeks we should have moved along enough that I'll let y'all know more. But it will involve language, independent producers, cultural programming, and stuff (aren't I helpful and clear?) More to come. Your info helps. Mia, hurray! Mona _________________________________ Some people are born on third base and go through life thinking they hit a triple. Barry Switzer (1937 - ) On Jun 15, 2005, at 4:10 AM, Anggarrgoon wrote: > Hi Mona, > AIATSIS in Canberra (Australia) has lots of experience with archiving > of various sorts - their web site is www.aiatsis.gov.au. They might be > able to help with suggestions. > All the best for your project, > Claire > From andrekar at NCIDC.ORG Wed Jun 22 04:12:22 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 21 Jun 2005 21:12:22 -0700 Subject: Language Resources Message-ID: http://www.ogmios.org/268.htm From andrekar at NCIDC.ORG Wed Jun 22 19:06:00 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 22 Jun 2005 12:06:00 -0700 Subject: Language Training Message-ID: Mark your calendars! The local Native Language Summit will be held on June 28th from 10 am to 6:00 pm (dinner included - hope for salmon!) and continuing on June 29th from 9 am to 5 pm. The Summit will take place in the Hupa Language Room located in the new cafeteria at Hoopa Elementary School - just past the highschool on Highway 96. PLEASE PASS THE WORD! The agenda will include: • Tribal panels to showcase what each of the three local tribes (Hoopa, Karuk and Yurok) are doing in language restoration/preservation work • Elder Voices - to answer the question "How is the thinking process different between Indian language and English? • A showcase of successful language lessons and games to play in language classes • A Language teacher's panel to discuss what are their challenges and their recommendations to help them in their efforts to teach the languages • Tribal specific language meetings • High school language students' voices - why is language important to them, what is helping them the most to learn the language, how can the school district or the tribes help to better support their language learning? • A discussion on tribal certification of language teachers • And a chance to develop a common vision for improving opportunities to learn language and to take language learning to a new level HOPE TO SEE YOU THERE! For more information Contact Sarah Supahan: ssupahan at humboldt.k12.ca.us or Call The Klamath Trinity School District (530) 625-4412 .:.  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 -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2870 bytes Desc: not available URL: From stonefbr at GSE.HARVARD.EDU Fri Jun 24 19:13:06 2005 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Fri, 24 Jun 2005 15:13:06 -0400 Subject: Lunaape Language Immersion Camp In-Reply-To: <42AF1BEE.3040104@nau.edu> Message-ID: Yoh, Nii Duzhiinzi Bruce Stonefish, Nii dulaangoomaawak Takwax, Lunaape, Nii noongiiyeayii Delaware Nation, Ontario, Canada. Greetings, My name is Bruce Stonefish. My family is the turtle, Lunaape (Delaware). I am from the Delaware Nation in Ontario, Canada. For those of you interested in learning the Lunaape Language (Munsee Dialect), we will be holding our 1st Lunaape Language Immersion Camp. I have attached an information package. If you cannot open the attachment, Please feel free to contact me at: Bruce Stonefish stonefbr at gse.harvard.edu 519-401-3085 Anushiik -------------- next part -------------- A non-text attachment was scrubbed... Name: LUNAAPE LANGUAGE IMMERSION CAMP Final II.doc Type: application/msword Size: 61440 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:17:24 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:17:24 -0700 Subject: 24/7, Teens Get the Message (fwd link) Message-ID: 24/7, Teens Get the Message Digital devices keep young people connected -- to each other. E-mail is too slow but 10 hours a day on a cellphone isn't too much. http://www.latimes.com/technology/la-fi-alwayson23jun23,1,233558.story?coll=la-headlines-technology&ctrack=1&cset=true From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:23:39 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:23:39 -0700 Subject: Dictionary preserves language of the Haida (fwd) Message-ID: Web posted June 26, 2005 Dictionary preserves language of the Haida By ERIC FRY JUNEAU EMPIRE http://www.juneauempire.com/stories/062605/sta_20050626030.shtml Scholar John Enrico has compiled the first comprehensive Haida dictionary, the fruit of years of living among the last generation of people who spoke the language regularly at home. About 40 people speak Haida today, not all fluently, Enrico said. The Haida Dictionary was recently published by Sealaska Heritage Institute in Juneau and the Alaska Native Language Center at the University of Alaska Fairbanks. At $279, the two-volume, 2,180-page set is not the sort of book you pull off the shelf when you want to know the Haida word for "dog." It's a scholarly work from which academic linguists may further examine the relationship of Haida to other language families, a point of dispute. Educators also can develop teaching materials from it, said Tom Alton, editor at the Alaska Native Language Center. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:35:03 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:35:03 -0700 Subject: Rebirth of language (fwd) Message-ID: Rebirth of language By SIMON BEVILACQUA 19jun05 http://www.themercury.news.com.au/common/story_page/0,5936,15658081%255E3462,00.html NEW life has been breathed into the Tasmanian Aboriginal language. After more than five years' research and analysis, the Tasmanian Aboriginal Centre has given the Tasmanian community a glimpse of its language, known as palawa kani. The language has been used on interpretation boards on the summit of Mt Wellington, or kunanyi as the mountain is known to Aborigines. One panel states, "milaythina nika milaythina-mana" -- "This land is our country". In the late 1990s, the TAC embarked on a bold attempt to rejuvenate an Aboriginal language. Researchers scanned historical references, including journals of the d'Entrecasteaux expedition. There were thought to be a dozen or more Aboriginal languages in Tasmania and even more dialects. The language program has produced an amalgam of the languages. There are no capital letters in the language. TAC spokeswoman Trudy Maluga said the Aboriginal community decided to release parts of the new language only when it benefitted the Aboriginal community. "We have taken ownership of our language," Ms Maluga said. "This is a way of beating assimilation." Ms Maluga said many within the Aboriginal community could speak palawa kani fluently. Many Tasmanian towns feature Aboriginal names including Murdunna, Taroona, Teepookana and Nubeena. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:39:12 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:39:12 -0700 Subject: Delegation, Elders to bring Alutiiq culture to New Zealand (fwd) Message-ID: Delegation, Elders to bring Alutiiq culture to New Zealand Article published on Thursday, June 23rd, 2005 By LAUREN VALONE Mirror Writer http://www.kodiakdailymirror.com/?pid=19&id=1631 In an effort to foster Native education programs and share knowledge on indigenous language and cultures, a delegation of Alutiiq leaders and educators have been invited to the 2005 World Indigenous Peoples’ Conference on Education (WIPCE). The conference will be held in Hamilton, New Zealand on Nov. 27 through Dec. 1. It will be sponsored by Te Wananga o Aotearoa, a Maori organization which promotes indigenous educational programs and opportunities. “We hope to get more ideas on how to integrate language and culturally responsive instruction into the Kodiak Island Borough School District, as well as with all different age groups,” said April Laktonen Counceller, Alutiiq language manager for the Alutiiq Museum. Oftentimes, Native schoolchildren feel disenfranchised and embarrassed because of their heritage, Counceller explained, and therefore suffer within the school system. With the information from the conference, Native leaders and educators hope to implement culturally relevant materials into schools and universities. When Native students in rural communities receive culturally based education, they are often more responsive and satisfied with their education, Counceller said. Counceller hopes to take inspiration from the Maori indigenous people of New Zealand who have managed to maintain a healthy written and spoken Native language through educational opportunities. In addition to meeting with this extremely impressive assembly of indigenous groups from around the world, the Kodiak delegation will also present four main topics. The presentation will include the Alutiiq Museum celebrating its 10th anniversary, the Alutiiq language revitalization program, the Native Educators of the Alutiiq Region and their efforts, and the Awakening Bear Celebration. People attending the conference include Counceller; Alisha Drabek, professor of English at Kodiak College; Susan Malutin, Native leader and educator; and Olga Pestrikoff and Peggy Stoltenberg, Old Harbor teachers. In addition, Native Elders Dennis Knagin, Mary Haakanson, Florence Pestrikoff and Nick Alokli will also attend. Counceller said they are raising money to help people attend the conference as the plane tickets alone will cost almost $4,000. The Shoonaq Tribe is pledging money, and they are waiting to hear from other tribes around the island. At the end of the summer there will probably be a fundraising dinner and raffle, Counceller said. Mirror writer Lauren Valone can be reached via e-mail at fisheries at kodiakdailymirror .com From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:41:50 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:41:50 -0700 Subject: Shirley makes Diné plight global (fwd) Message-ID: Shirley makes Diné plight global President seeks international aid to help preserve Navajo culture By Kathy Helms Diné Bureau http://www.gallupindependent.com/2005/june/062305culture.html WINDOW ROCK — The Navajo Nation's president made a slam-dunk Wednesday all the way from Paris, France, where he met in private with a UNESCO official to ask help in saving Diné culture. The president was accompanied on his trip by First Lady Vickki Shirley, who will share her concerns today with French officials in Grenoble on DUI awareness and treatment. In addition to seeking protection for the Sacred Peaks, President Joe Shirley Jr. sought support from the highest level non-governmental organization in the world the United Nations Educational, Scientific and Cultural Organization (UNESCO) for recognition of Navajos' sovereign right to pass laws within its boundaries. Shirley and Assistant Director-General Ahmed Sayyad, External Relations and Cooperation for UNESCO, met in an hour-long session at the organization's headquarters in Paris where the president asked the United Nations to stand with the Navajo Nation and its people in their right to protect themselves against the harmful effects of radiation exposure due to uranium mining. "The lives of thousands of our hard-working, dedicated and patriotic miners who answered our country's call have been destroyed and their hearts have been repeatedly broken," the president said. "Among them we have lost many medicinemen, the holders of our most ancient songs, prayers and ceremonies that make us who we are as a people. This is the undisputed legacy that uranium has left in the land of the Diné." Shirley told Sayyad about the Nation's recent passage of the Diné Natural Resources Protection Act of 2005 which prohibits further mining and processing of uranium within Navajoland. "Uranium has not sustained the Navajo people. It has brought only death, illness, degraded lands and polluted water supplies," the president said, telling Sayyad it is believed that the companies which mined uranium within Navajo boundaries knew of the health risks associated with exposure yet still allowed Navajo men and their families to be exposed to the dangerous ore, dust and water. "As president, never again do I want to subject my people to exposure, to uranium and the cancers that it causes," he said. "The Diné Natural Resources Protection Act reinforces our sovereignty. "It protects our land and our water from being contaminated as it was in the past. However, there are those who would still like to weaken our sovereignty and gain access to the uranium under our land," President Shirley said. "For this reason, I appeal to UNESCO." Save language On yet another front, the Navajo Nation president appealed to Sayyad for support from the 2005 UNESCO General Conference in helping protect and preserve the Diné language. In 2000, Arizona voters passed Proposition 203 which required that only the English language be taught in the state's public school. The way the law was structured, it could not be waived, modified or set aside by any elected or appointed official or administrator without first amending the state Constitution. For thousands of Navajo children attending public schools on the Navajo Nation, this meant that educational instruction in their native language was outlawed and could no longer be taught in school. At the same time, Navajo research indicated that students were benefiting from Navajo language immersion programs available only through the public schools. "Like so many other indigenous languages of the world, the Navajo language of the Diné is threatened with extinction if not used, encouraged and supported, not only by our people but also by our educational institutions," President Shirley said. "For one to be truly and fully Diné, one must speak the language of the Diné. Only in this way will one understand the songs, prayers and ceremonies that have been passed down orally through countless generations of our people. "Our language is and remains an important and crucial part of our cultural identity and way of life. For those who do not know us or our culture to mandate that our langage not be taught in public schools within the Navajo Nation is to choose to vote us out of existence slowly over time," Shirley said. "This demonstrates a complete lack of understanding of Arizona cultures that were here before the American mainstream dominated, and their value." The Arizona Supreme Court has ruled that Proposition 203 is unconstitutional and Gov. Janet Napolitano considered the mother and sister of the Navajo people, according to Shirley on June 18 presented a plan calling for $185 million annually through 2009 be spent on Arizona's growing number of non-English-speaking students. "The loss of language equates to an irrecoverable loss of cultural, historical and ecological knowledge," President Shirley said. "To the Diné, language defines and gives expression to the world Diné people know. Our language is a gift to us from the Navajo deities known as the Holy People. It is in this language that we identify ourselves to them and through which they know us." In October 2001, the UNESCO General Conference unanimously adopted a universal declaration on cultural diversity, which also addresses language and biodiversity. The Navajo Nation endorses the principles of the declaration, said Shirley. "And I seek the support of the 2005 UNESCO General Conference to help protect and preserve the Diné language of the Navajo Nation so future generations of my people can continue our rich and distinct cultural identity as Diné people," he said. Final peak Shirley added that if UNESCO were to declare Dook'o'o'sliid, the San Francisco Peaks, a World Heritage Site, the cultural biological and historical diversity would be protected. "The Diné as a whole strongly object to the outrageous and profane violation of the sanctity of this holy place through artificial snowmaking using reclaimed wastewater," according to the president. "The Diné are a prayerful people, a resilient and strong people. But we know we can't do everything alone. We need help, and we must reach out," Shirley said. "I appear before this body to seek that help." The Navajo Nation has vowed to "challenge the desecration of this holy sanctuary with all means possible." From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:43:59 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:43:59 -0700 Subject: Fifth title for picture dictionary series (fwd) Message-ID: Fifth title for picture dictionary series Issue 83 http://www.nit.com.au/thearts/story.aspx?id=5231 IAD Press, has published the fifth title in its valuable Picture Dictionary series - this time in the Warumungu language, spoken in Tennant Creek and its surrounding communities. “Children and learners should sit down with old people and learn to speak language from them,” said the Warumungu contributors to the picture dictionary. “Old people hold this language, Warumungu, for the young generations. Our children will learn our language and then keep it strong. Language teachers can use the picture dictionary in their classes. Learners can learn words for all sorts of things: family, country, plants and animals. Later they will know their language.” Warumungu people have worked together with linguists since 1982 to develop a spelling system that matches the sounds of the Warumungu language as closely as possible. A CD of readings by Dianne Nampin Stokes of a broad selection of the words and sentences in the Warumungu Picture Dictionary is included with the book. • Compiled by Samantha Disbray with Warumungu speakers ($29.95 including CD, IAD Press). From stonefbr at GSE.HARVARD.EDU Mon Jun 27 01:39:37 2005 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Sun, 26 Jun 2005 21:39:37 -0400 Subject: Article - Technology Revitalizes Endangered Languages In-Reply-To: <1e3.392e79e.2b96307a@aol.com> Message-ID: Yoh, Nii Duzhiinzi Bruce Stonefish, Nii dulaangoomaawak Takwax, Lunaape, Nii noongiiyeayii Delaware Nation, Ontario, Canada. Greetings, My name is Bruce Stonefish. My family is the turtle, Lunaape (Delaware). I am from the Delaware Nation in Ontario, Canada. For those of you interested in learning the Lunaape Language (Munsee Dialect), we will be holding our 1st Lunaape Language Immersion Camp. I have attached an information package. If you cannot open the attachment, Please feel free to contact me at: Bruce Stonefish stonefbr at gse.harvard.edu 519-401-3085 Anushiik (PLEASE FORWARD TO INTERESTED PARTIES) -------------- next part -------------- A non-text attachment was scrubbed... Name: LUNAAPE LANGUAGE IMMERSION CAMP Final II.doc Type: application/msword Size: 61440 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Tue Jun 28 14:21:52 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Tue, 28 Jun 2005 07:21:52 -0700 Subject: Technology for Second Language Learning (fwd) Message-ID: REMINDER - REMINDER - REMINDER - REMINDER - CALL FOR PAPERS - Technology for Second Language Learning 3rd annual conference Assessment Issues Friday, September 30, 2005 Memorial Union, Iowa State University Keynote speaker Professor J. Charles Alderson, Lancaster University, UK. In conjunction with the conference of the Midwest Association of Language Testers (MWALT), where Susan Nissan, test developer extraordinaire at ETS, will be a guest speaker talking about the new internet-based TOEFL. We invite proposals for papers addressing the issues associated with assessment of language learning through technology and assessment of technology for second language learning. The following questions illustrate some of the themes at the intersection of TSLL and assessment: * How can assessment of learning goals be conducted in CALL programs? * How does the use of assessment in CALL affect students' learning? * How can researchers assess the quality of the experience learners engage in for language learning when they use CALL? * How does the use of technology for second language learning challenge assessment practices? * How can concepts and methods from assessment help researchers to interpret data about performance on technology-assessed second language learning tasks? Papers will be 20 minutes long with 10 minutes for discussion. Please submit a 200-word abstract to Volker Hegelheimer (volkerh at iastate.edu) by July 1, 2005. Please include your name, address, phone number, email address, and Web page address. You will be informed about acceptance by July 20, 2005. Hosted by the Program in Teaching English as a Second Language/Applied Linguistics, Department of English, and the CALL Club, Iowa State University, Ames, Iowa More info available at: http://www.iastate.edu/~apling/conf/tsll/2005/cfp.html Volker Hegelheimer, Ph.D. (UIUC, 1998) TESL/Applied Linguistics Program Department of English 341 Ross Hall Iowa State University Ames, IA 50011 Phone: (515) 294-2282 (office) Fax: (515) 294-6814 E-mail:volkerh at iastate.edu http://www.public.iastate.edu/~volkerh/ From andrekar at NCIDC.ORG Tue Jun 28 17:52:15 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 28 Jun 2005 10:52:15 -0700 Subject: World Stories Message-ID: 14 FEBRUARY-WORLD SHORT STORY DAY http://www.worldshortstoryday.org http://vision1.eee.metu.edu.tr/~metafor/ Introduction Language is the repository of the riches of the highly specialised cultural experiences of linguistic communities. When a language is lost, all of us lose the knowledge contained in that language's words and grammar. This knowledge can never be recovered if that language has not been studied or recorded, if no or only a limited number of literary works are written in that language, or if these literary works are not translated into other languages, or if no literary works are translated into that langıage. It is this knowledge which helps us in learning the different ways of thinking about life, of approaching our day-to-day existence in the world. No other language can be used for a linguistic group to communicate with their spirits. “There are many groups in the world whose languages are threatened by turmoil, loss of dentity, and marginalisation. When a group is unable to fully recall their own language, they are unable to speak any other language as native speakers. In the end they lose their history, their community, their literary traditions and their cohesiveness with their own language. Finally, such communities become aware of the fact that their language, culture, literature and values are not able to compete with those from the outside.”(1) The loss of language brings loss of identity, loss of literature, loss of sense of community, loss of traditional spirituality, loss of literary traditions. Therefore it is necessary for us to identify which languages and literatures are endangered around the world. They, their speakers and writers need our support, protection and respect. As it is stated in the Universal Declaration on cultural Diversity of UNESCO, culture should be regarded as the set of distinctive spiritual, material, intellectual, literary, creative and emotional features of society or a social group. It encompasses, in addition to art and literature, life styles, ways of living together, value systems, traditions and beliefs. Culture is at the heart of contemporary debates about identity, social cohesion, and the development of a knowledge based economy. Cultural diversity and the exercice of cultural rights are related to each other and it is necessary to promote the free flow of ideas by word and image; to preserve and promote the fruitful diversity of cultures. (2) The process of globalization is facilitated by the rapid development of new information and communication technologies. It is necessary to create conditions for renewed dialogue among cultures and civilizations. There should be solidarity in the world, among human beings, cultures, linguitic groups and literatures of these, on the basis of recognition of -cultural diversity -awareness of the unity of humankind -the development of intercultural exchanges (3) The best guarantees of international peace and security are: -to have respect for the diversity of cultures -to be tolerant -to have dialogue and cooperation in a climate of mutual trust and understanding (4) Aims and Goals The services that are aimed to be offered by the World Short Story Day Project, to all the short story writers in the world can be summarized as follows: Safeguarding creativity in literature and freedom of expression; supporting the short story genre, which is maybe the most difficult one among the other literary genres; highlighting the fact that the authors organizations in the world should contribute to the promotion of education in literature; supporting the idea that all languages have equal rights; avoiding autocensorship; encouraging short stories to be written, read in small, endangered and minority languages, and then to be translated into the world languages; establishing bridges and networks of communication among cultures in order to promote the culture of peace; protecting cultural diversity in the world; creating networks of communication between the writers' organizations, writers, readers, translators, publishers and media all over the world. The 14 February-World Short Story Day Project was, thus, designed to be a means of showing the whole world that the literary, linguistic, cultural and economic rights are to be seen as the civil and political rights of human beings in the world; and that establishing and promoting such a view can be achieved only through safeguarding the diverse ways of life styles and free thinking, as well as the endangered languages. Especially the languages which are stateless or under suppression. ·To enliven the oral literary tradition via short story ·To emphasize the relationship between the short story genre and other branches of art ·To consider short story as a voice created for the human being by the human being ·To understand why the most successful short stories are written at times and places where disturbing and painful social and political crisis have arisen ·To Explain why short story is but the cry of the lonely and the marginal ·To perform activities contributing to and taking their source from art, literature, philosophy, adventures, human soul, living styles and forms of thinking ·To analyse why a kind of communication full of love and peace exists between the short story and its writer, the reader and the short story ·To expose why each short story is but flow of emotions and a new adventure for its own writer ·To highlight the reason why short story readers of all ages and occupations are ready to share with one another, every story written..It is because of all of the above mentioned reasons and goals that we, the men and women of letters are all fascinated by this very special day. We, still are being fascinated with the magic of the above mentioned reasons and goals of the World Short story Day. Promoting the Communication between Languages, Literatures and Cultures through a Short Story Week which Includes a "World Short Story Day" Method Supporting the week titled "Communication Through Short Story Week" which includes "February 14 - World Short Story Day" There may be at least 300 readings in at least 150 cities all over the world. To achieve this, the following hierarchical and systematic method can be proposed: 1-Coordinators a-International Program Coordinators: In general, they are expected to contact, with national coordinators, reading coordinators, short story writers, editors, publishers, academicians, researchers, translators, short story lovers of all ages, from all corners of the world. They ask and encourage them to set up readings in their countries. ·International Short Story Reading Coordinators ·Coordinating Directors for the Short Story Reading Societies b- National Program Coordinators : They are expected to contact local program coordinators, ask and encourage them to set up readings in their cities and towns and support them financially. c- Local Program Coordinators : They are expected to hold festivals and reading days in their cities and towns. 2- Programmes a-World Short Story Day programmes : held by the International Short Story Reading Coordinators create a communication among civilizations through short story programmes b- Programmes held at the world famous places: ·Short story readings on international grounds like United Nations Building. Such buildings are owned by the peoples of the world. They belong to none of the countries. Short stories may be read at United nations, Mt. Everest, West Phillipines Sea, at the Golden Horn, Bosphorus or Antarctica. ·Readings and Short story festivals can be held throughout countries, at famous museums, universities. ·International Societies for short story writers and lovers can be created. ·Short Story Host Community Groups can be established. ·Short Story Spots can be produced for the TVs. ·Digital Short Story Spots for the TVs can be worked on ·Coordinating Directors for the short Story Societies can be developed in certain countries. c- Computer Projected Translations: During the readings, the translations may be computer projected on the large screens behind short story writers. d- Lectures, discussions readings, the programmes may include lectures, discussions, interviews, films, exhibitions and special projects about contemporary short story. 3-Web-Sites They may attract many short story writers, story lovers, academicians. There are 8 million web-sites on the internet. 600 000 of them are e-commerce cities. Only 230 000 are poetry sites. How many of them are short story web sites ? Web based magazines can be created. In fact there are web-sites dedicated to the short story genre. Such web-sites give the international audience chance to read the works of the short story writers, translators and editors. These web-sites may become a portal for international short story. We have started two web-sites and an E-Journal: Middle East Technical University (METU) Ankara, Turkey (2002): http://www.vision1.eee.metu.edu.tr/~metafor/wssd.htm WORLD SHORT STORY DAY E-JOURNAL (ISSN : 1305-4511) A Multilingual Electronic Collection of Short Stories and Essays - Free Access to the Works of World Short Story Writers and Multilingual Translations as a contribution of the Translation and Linguistic Rights Committee of the Turkish PEN Center, to diversity, http://www.worldshortstoryday.org 4- E-Books / Anthologies / e-journal archives : Anyone in the world will be able to read and see the visual representations of publications from different cultures, literary traditions and civilizations. 5- E-Mail Lists : Creating e-mail lists and encouraging people to join certain e-mail lists help them to get information on world events related to short story activities. Thus, we hope that the World Short Story Day Project will be popularized all over the world, in the name of all the above mentioned aims and goals, in the very near future, in the days, weeks, months and years ahead. It will thus be a bridge between literatures, life styles, cultures, languages and regions. THE WEB ADDRESSES WHERE THE “WORLD SHORT STORY DAY E-JOURNAL” CAN BE REACHED http://vision1.eee.metu.edu.tr/~metafor/ http://vision1.eee.metu.edu.tr/~metafor/oyku/oykulist.htm http://vision1.eee.metu.edu.tr/~metafor/wssd.htm WORLD SHORT STORY DAY E-JOURNAL (ISSN : 1305-4511) http://www.worldshortstoryday.org A multilingual electronic collection of short stories and essays Free access to the works of World Short Story writers and multilingual translations And http://www.sootus.com From cashcash at EMAIL.ARIZONA.EDU Wed Jun 29 18:33:42 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 29 Jun 2005 11:33:42 -0700 Subject: Dictionary may preserve language of the Miami (fwd) Message-ID: Wednesday, June 29, 2005 Dictionary may preserve language of the Miami The Associated Press http://news.enquirer.com/apps/pbcs.dll/article?AID=/20050629/NEWS01/506290399/1056 MIAMI, Okla. - Without a fluent speaker left, the Miami Tribe of Oklahoma hopes to revive its language through the publication of a dictionary. Daryl Baldwin, a co-editor of the dictionary, said the book is drawn from records spanning three centuries, beginning with dictionaries created by French missionaries of the late 17th and early 18th centuries and including word lists and texts collected in the 19th and early 20th centuries. The project, a collaborative effort with Miami University of Ohio, began in 1991. "Our language is rich and complex," said Baldwin, 42. "The dictionary proves it is a lie that the 'savage' Indian only needed 2,000 or 3,000 words to communicate." The language died out as part of an English-only campaign the U.S. government conducted in an assimilation policy that lasted into the 1960s. "I never learned the language," said Floyd Leonard, the tribe's 78-year-old chief. "It wasn't something that was done when I was a child." Baldwin, an Ohio native and Miami Tribe of Oklahoma member, said a language is part of what defines a people. "Most of us have been removed from our cultural heritage," Baldwin said. "We started asking, What is Miami? Without speakers of the language, it's hard to get a glimpse of what that means. Language is culture." The dictionary came out about two weeks ago. Other projects planned include a field guide to plant species found in the tribe's historical lands in Ohio and Indiana expected to be finished later this year, and a mapping project that will reclaim tribal place names, which is under way. An audio CD of Miami speakers that contains vocabulary, phrases, conversation, the Miami origin story and the Lord's Prayer was completed in 2002. From cashcash at EMAIL.ARIZONA.EDU Wed Jun 29 18:35:54 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 29 Jun 2005 11:35:54 -0700 Subject: Languagee program preserves ancient language (fwd) Message-ID: Languagee program preserves ancient language http://www.cibolabeacon.com/articles/2005/06/28/news/news1.txt ACOMITA - Six boys sit around a table with leather and metal tools piled in front of them. Across the room, five girls gather around another table topped with sewing machines and a rainbow of fabric. In this makeshift classroom at the Acoma Senior Citizens Center, the Acoma Language Retention Program brings together young and old tribal members in traditional activities that will enable Acoma culture to be preserved and passed on to future generations. A little over eight years ago, the Acoma Language Retention Program was started as a way of teaching the Keresan language to several generations of non-Keresan speaking Acoma children. Ninety youngsters enrolled. Acoma tribal member and director of the language program, Vina Leno, said her past four years with the program have been the best of her 33 years serving the Acoma people. "This program has been the most rewarding, and I truly enjoy working with our community members," she said. Leno said the program began back in 1997 when two women, Dr. Christine Simms from the University of New Mexico Department of Linguistics, and Donna Boynton, a certified teacher from Acoma, got together with a group of elders and discussed what losing the Keresan language might mean for the future of the pueblo. "The elders agreed that if we do not teach the language to the young ones, we will eventually lose our language and then we will not have a culture," said Leno. She said the first group of students was assembled in what was called an "immersion camp." Leno said the feedback from the students that first summer was extremely positive, and the students asked if they could study Keresan again every summer. According to Leno, the following year the two women submitted their first planning grant to the Administration for Native Americans. The tribe was awarded $50,000 to survey the Acoma community about the importance of developing a language-retention program. Leno said the tribal members responded favorably to a community-based language program. "The results showed that a lot of our young people wanted to speak the language," she said. The program has continued to hold an immersion camp every summer, said Leno, focusing on a different age group each year. She said some children came back to the program and told their teachers that when they tried to speak Keresan at home, their parents did not understand the language. "Our program director at the time felt that there was also a need to teach the parents," said Leno. The director went on to explain that the program had to educate the elders about new language teaching methods that were being used to teach the Acoma students. "Our people used to learn the language by talking to their parents or grandparents, but now things are different," said Leno. She added that not all parents and grandparents could speak the language fluently enough to teach other family members. Acoma language teachers are now certified by the pueblo and have access to the Cibola County school system where they teach classes at Laguna-Acoma and Cubero, and also at the Sky City Community School. "We also discovered that one group that was not being helped was the high school aged student," said Leno. Leno said the program has had tribal members come to the program wanting to teach Keresan, but they discover that just being able to speak the language does not mean they can teach it. "They find out there are lesson plans to develop, and they say that is not how we were taught the language," Leno said. Leno said it was a little difficult to get the elders to understand that the kids of today are learning in a classroom setting and that new methods can be applied when teaching an ancient language. The Acoma Retention Program currently has 11 students and is conducting classes in moccasin making for the boys and traditional dress making for the girls. From 2-4:30 p.m., the students - with their Keresan names pinned to their shirts - take instruction from Acoma elders, learning the names of their "tools" in the Keresan dialect. "I like it, it is fun and I get to make my own dress instead of asking someone else to make me one," said Doreena Howeya, a student in the program. Howeya said making the dresses is not hard because the teachers have been making it fun to learn. Leno said some elders were also concerned that the students would not benefit from learning the old ways when they venture beyond the reservation. "Here is the western way and the traditional way. The students don't need either way, they need both ways in order to survive and identify themselves as Acoma people," Leno said. By Will Kie From andrekar at NCIDC.ORG Thu Jun 30 19:32:43 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Thu, 30 Jun 2005 12:32:43 -0700 Subject: Archived Choctaw Classes Message-ID: http://www.choctawschool.com/FlexWeb/Section.aspx?sec=7 From andrekar at NCIDC.ORG Wed Jun 1 15:53:04 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 1 Jun 2005 08:53:04 -0700 Subject: Nearly Lost In-Reply-To: <429D87E6.7050108@ikp.uni-bonn.de> Message-ID: not sure about this story but you can find some great Karuk stuff at: http://www.ncidc.org/sounds/sndindex.htm http://www.ncidc.org/bright/karuk.html http://www.ncidc.org/karuk/hvhs/ http://www.ncidc.org/karuk/index.html On Jun 1, 2005, at 3:03 AM, Wolfgang Hess wrote: Andre Cramblit wrote: > Bid to save nearly-lost language > Last Updated: Thursday, 26 May, 2005, 19:23 GMT 20:23 UK > BBC News > > It is spoken by only a handful of people but, after 5,000 years, a rare > native American language is to get its own dictionary. > > Some 300 people, descendants of a Native American people in west > Canada, > still speak Nuuchahnulth. > > But almost no young people in the community on Vancouver Island know > the > ancient language. > > The professor behind the dictionary project hopes the text will help > the > language survive by aiding teachers. > > Long words > > The dictionary, which has 7,500 entries, is the fruit of 15 years of > research into the language. > > It is based on both work with current speakers and notes from linguist > Edward Sapir, taken almost a century ago. > > SAVED SYLLABLES > puqee-oh - Always-absent woman > hina?aluk - I look out for what I know is to happen > Simaacyin?ahinnaanuhsim?aki - their whaling spears were poised in the > bow > haasulapi-ck'in?i - sing a little louder > > "Less than 10% of the traditional population now speaks the > Nuuchahnulth > language," Dr John Stonham of Newcastle University told the BBC News > website. > > He said linguists found the language fascinating because of its > complexity. > > "Entire sentences can be built up into a single word," Dr Stonham said. > > "But there are also some concepts that can be encapsulated in a single > syllable. A single sound describes the state of remaining in seclusion > when the husband goes out to hunt, for example." > > Dr Stonham hopes providing a dictionary of words will encourage > teachers > to use the language in the classroom and that older people too will be > spurred into passing their language on to the next generation. > > Story from BBC NEWS: > http://news.bbc.co.uk/go/pr/fr/-/2/hi/americas/4583455.stm > > Published: 2005/05/26 19:23:58 GMT > ? BBC MMV Dear Colleague: thank you for distributing such news via the Endangered languages list. As a phonetician, I am not only interested in the structure and vocabulary of this language, but also in its sound to be preserved. Are there plans for recording samples of this and other comparable languages, or are already records out there? Kind regards, Wolfgang Hess -- ---------------------------------------------------------------- Wolfgang Hess, Professor IKP, Universit?t Bonn Poppelsdorfer Allee 47, D-53115 Bonn, Germany Prorektor f?r Lehre, Studium und Studienreform, Universit?t Bonn phone +49(228)735638 and -5637; fax +49(228)735639 e'mail: wgh at ikp.uni-bonn.de Web: http://www.ikp.uni-bonn.de Archive Coordinator, International Speech Communication Assoc. (ISCA) ISCA website: http://www.isca-speech.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 sdp at EMAIL.ARIZONA.EDU Wed Jun 1 16:57:06 2005 From: sdp at EMAIL.ARIZONA.EDU (Susan Penfield) Date: Wed, 1 Jun 2005 09:57:06 -0700 Subject: Fw: [LINGUA] NSF/NEH Documenting Endangered Languages program announcement Message-ID: ----- Original Message ----- From: "Terry Langendoen" > This just in from NSF -- the deadline for the second round of > Documenting Endangered Languages proposals is September 15. > Details are in the URL below. Terry > > Documenting Endangered Languages (DEL) > URL : http://www.nsf.gov/publications/pub_summ.jsp?ods_key=nsf05590 > Type : Program Announcements & Information > Subtype : Social/Behavioral Sciences From cashcash at EMAIL.ARIZONA.EDU Wed Jun 1 19:04:27 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 1 Jun 2005 12:04:27 -0700 Subject: Site teaching Klallam tribe `who we were, who we are' (fwd) Message-ID: Posted on Wed, Jun. 01, 2005 Site teaching Klallam tribe `who we were, who we are' BY LYNDA V. MAPES The Seattle Times http://www.kentucky.com/mld/kentucky/news/nation/11787221.htm PORT ANGELES, Wash. - (KRT) - Phillip Charles never figured he'd find himself making stone fish hooks and knives from deer bone. But after six years of working a cash register, at first one mini-mart, then another, then a gas station, Charles took a job at the Tse-whit-zen archaeological site. He spent six months digging his ancestors' bones and handmade tools from the ground. The cedar burial boxes he unearthed amazed him. "You could still see where they used a hand adze to get the perfect flatness on them," he said. "You could still see the chip marks where they worked on it." Charles was one of more than 100 Lower Elwha Klallam tribal members who worked at the site last year. The small, rural tribe has no casino. Many Lower Elwha work for the tribal government or fish. The only business on the reservation is a tiny grocery and smoke shop. Unemployment is high. So the archaeological dig proved the best employer the tribe ever had. But these were no ordinary jobs. For Charles and many other Klallams, the inadvertent discovery during a state construction project of an archaeological site dating back at least 2,700 years was both a blessing and a curse. Parts of the village were destroyed, both in the construction project and the archaeological excavation. Many tribal members dug their ancestors' remains out of the ground by hand. But the project also offered people like Charles a face-to-face encounter with their history and helped spark a cultural rebirth of the tribe. The Lower Elwha are sharing what they learned at the site with other tribes and the public in language classes, public-school curriculum and community presentations. For some tribal members, the learning is just beginning. Working at the site got Charles, 27, thinking about how his ancestors lived, how they fished and the tools they made. Actually holding bone and stone tools his great-great-grandfather might have used inspired Charles to try replicating them. He quickly figured out how hard that was: Working a piece of obsidian with the point of a deer antler, he wound up with bits of broken stone instead of the arrowhead he was trying to produce. But using the rough edge of a broken rock as sandpaper, as his ancestors would have, Charles made stone fish hooks, and shaped a deer-leg bone into a knife. Next, he made three barbed harpoon points. Charles hasn't been able to bring himself to actually use any of the tools. "It took me four days to make one fish hook. I don't want to lose it." As he worked at making the tools, he felt a connection with his ancestors. "It feels pretty good, to kind of think the way your ancestors did, 300 to 2,000 years ago, to actually get the ideas to do some of these things." Working at the site, some tribal members learned about their identity and culture for the first time. Teresa Sanders, with fair skin and blond hair, was raised off the reservation. "I never knew anything about my culture," said Sanders, 35. "People would say I was the milkman's daughter. I hated that. "But in the first week I was down there at the site, I knew my whole life was going to change. This is our link, this is how we find out who we were, and who we are." Sanders dug burials from the site. Lying on the ground, she used a paintbrush to carefully brush dirt from ancient bones that contained her own DNA. "There's a lot of time: It takes so long, you spend it thinking about that person." Afterward, she asked spiritual advisers to brush her off with cedar boughs to protect her from spirits disturbed in their rest. It helped - some. "I started to get more and more angry as I learned about my people, all the things that were not given to me and a lot of children because their parents didn't talk about their culture either," Sanders said. "I would get so overwhelmed, I'd walk off the site and just lose it. The ancestors were expressing themselves through us all; I could feel it." The site helped the Lower Elwha rediscover lost cultural practices. A gap had developed in the tribe's cultural knowledge, said Frances Charles, tribal chairwoman, because elders didn't pass on their language and traditional practices. Beaten, punished and shunned for clinging to their traditions in boarding schools and during the period of forced assimilation, many Indian people stopped practicing their culture. Many tribal members had long been told by their relatives that, unlike other Indians, the Lower Elwha Klallams didn't rely on traditional medicines, use a longhouse for the winter dances or wear red paint for spiritual protection. Evidence at the site proved that they did. "The ancestors themselves rose up and spoke," Frances Charles said. The tribe is already putting its regained knowledge to work. Many tribal members working at the site took up the traditional practice of wearing red ochre on their hands and faces, and washing with a tea of whiteberries for spiritual protection before leaving the site for the day. The Lower Elwha's language class has doubled in enrollment, with some 30 students gathered on a recent evening at the tribal center near Port Angeles. The classroom filled with the sounds of the Klallam language as Lower Elwha, Port Gamble and Jamestown S'Klallam tribal members sat alongside whites from the Port Angeles area, learning the Klallam words for artifacts found at the village. "Like two buckets of clams hissing," elder Adeline Smith, 87, said as she and Bea Charles, 86, helped the class with Klallam pronunciation. Language instructor Jamie Valadez created a unit based on the discoveries at Tse-whit-zen for the curriculum she is writing for eighth-grade history classes in the Port Angeles schools. Called "Belongings of our Ancestors," the lesson plan explains how archaeology is done and how life was lived by the tribe's ancestors: how they cooked, what they ate, the tools they made, even the mechanics of ancient salmon trolling. Wendy Sampson, 25, who also works in the tribe's language program, was handpicked years ago to carry on Bea Charles' and Adeline Smith's knowledge. Sampson was initially excited to leave the classroom for a time to work at the site. But digging her ancestors out of the ground became painful. "At first we were saving them from being disturbed, getting them out of the path of that bulldozer," Sampson said. "Then it was, that's what we are doing: one more disturbance. It makes me cry to think I'm the one down there picking the flesh off their bones, breaking their bones one at a time and putting them in a box. Why do we have to be doing this?" Sampson recorded the Klallam words for bones, skull, ribs, rock, shell and ancestor in a notebook as she worked. But there was no word for her job at the site. "We didn't have a word for digging people up. That just didn't happen." Sampson said she was relieved, despite the loss of jobs, when the state's project was shut down last December and the archaeological dig brought to a halt. The project was the best employer to come to this reservation community in 20 years, said Serena Barkley, the Lower Elwha's financial officer. Tribal members made at least $12 an hour working at the site - good pay for the area, Barkley said. Her family lost $800 a month when the project shut down, putting her husband out of a job. But Barkley said she supported the closure out of respect for her ancestors. But there are still hard feelings in Port Angeles over the shutdown. The state Department of Transportation had planned to build a dry dock at the site in order to build replacement pontoons and anchors for the new east side of the Hood Canal Bridge. The state had already spent about $60 million when it decided to walk away from the job at the tribe's request because of the large number of graves disturbed. The shutdown cost more than 200 jobs, including those of about 105 tribal members and about 76 construction workers. Closing a job down because of Indian remains is a new thing in this town, built atop ancestral Indian villages all along the waterfront. Port Angeles Mayor Richard Headrick, the City Council and state lawmakers from the area say they would still like to see the work restarted. "What Three Mile Island did for nuclear power, this has the potential to do for any harbor-side renovation, development or redevelopment in Port Angeles," said City Councilman Larry Williams. "This is a precedent-setting event. If this doesn't get resolved amicably, I think we might as well pack our bags, crawl back to England, kiss the queen's feet and beg forgiveness." But for many Lower Elwhas, the suggestion of restarting construction at Tse-whit-zen ignores the sacredness, and significance of the site. "It's that mentality: Why don't you be like everyone else now; why do you live in your past?" Valadez said. "It's not the past. It's a living culture." --- ? 2005, The Seattle Times. From cashcash at EMAIL.ARIZONA.EDU Wed Jun 1 23:14:12 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 1 Jun 2005 16:14:12 -0700 Subject: Unearthing Tse-whit-zen (fwd link) Message-ID: Unearthing Tse-whit-zen A Seattle Times special report ? May 22 - May 25, 2005 http://seattletimes.nwsource.com/news/local/klallam/index.html ~~~ ILAT note: this is a very interesting multimedia interactive web site, so please take a look. it follows today's news story on the Klallam. what was so interesting about the Klallam news story was that the above referenced archaeological discovery doubled the participation in their language program! phil cash cash UofA ILAT From cashcash at EMAIL.ARIZONA.EDU Thu Jun 2 17:56:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 2 Jun 2005 10:56:21 -0700 Subject: Two Red Birds: Blackfeet teachers' work displayed at the Smithsonian (fwd) Message-ID: Glacier Reporter Two Red Birds: Blackfeet teachers' work displayed at the Smithsonian. http://www.goldentrianglenews.com/articles/2005/06/02/glacier_reporter/news/news4.txt [photo inset - The Smithsonian honors Blackfeet Head Start educators Julia Schildt, Carol Bird and Ethyl Grant by displaying their Blackfeet language and cultural curriculum material in the Smithsonian Institution's National Museum of the American Indian in Washington DC. Photo courtesy Laura Massey] When children in Head Start classes on the Blackfeet Indian Reservation chime, "There were two red birds, Sitting on a hill / One named Jack, The other named Jill," the youngsters giggle and clap to the nonsensical nursery rhyme. Their version is unique: The children recite in Blackfeet: Naa-tok-kaam Moah-ksi-pik-s'iks Ii'ta-toh'kit'toh'pii'yoi, Nit'a toom moi-yii The inimitable lesson, part of a creative curriculum by Blackfeet Head Start administrators and teachers Carol Bird, Ethyl Grant and Julia Schildt, is now displayed in Washington D.C. at the Smithsonian Institution's National Museum of the American Indian. "Representatives from Head Start in D.C. visited Browning last year," said Bird. "They asked for a copy of our curriculum to display in the Smithsonian's new Indian museum. Two binders are now installed in the resource center and categorized with the Smithsonian library." Creation of the program began three years ago, when the Blackfeet women recognized a need for a structured curriculum for their Head Start. They integrated Blackfeet language and culture into what they knew pre-kindergarteners needed before entering public schools on the Blackfeet Indian Reservation. "As we focused on a color, Otah-koin-nat-tsi, the Blackfeet word for yellow, for example, we found autumn-yellow leaves, collected them and learned something about color, science, counting," Bird said. She noted that they integrated language and culture lessons into Head Start's framework of language development, literacy, math, science, creative arts, social and emotional development, approaches to learning and physical health and development. Head Start teachers on other Montana Indian reservations hope to create similar curricula substituting Blackfeet language and culture for Chippewa-Cree on the Rocky Boy's Reservation, said MSU Health and Human Development professor Laura Massey. Massey and another health and human development professor, Janis Bullock, helped fine-tune the document. Sisters Bird and Grant graduated from MSU in 2002. Schildt is a senior at MSU. "We now have in place distance learning programs on three reservations, Blackfeet, Rocky Boy's and Ft. Belknap," said Massey. "Through WebCT, we are teaching online courses to Head Start teachers and others, some of whom have never even touched a typewriter. And we now have the Blackfeet curriculum available on CD." They spent a year creating a program that now directs early education for 290 children in Blackfeet Head Start programs in Babb, Browning, East Glacier, Heart Butte, Starr School and Seville. "It was a personal goal for me to make a curriculum," Bird said. "When I worked in kindergarten, the big focus was on the alphabet. When I began working at Head Start, I asked for a curriculum. They didn't have one. So I wanted something in place-an outline and direction for teachers so the children were prepared for kindergarten, could write their name and write letters of the alphabet." Bird and Grant asked storyteller and cultural teacher Cecile Doore to teach Blackfeet language. "During quiet time, the bilingual teacher told Na'pi stories, lessons or fairytales," Bird said. "The children really learned to listen. She told the Na'pi stories in English and added words in Blackfeet, words like 'dog' or 'blackbird.'" The Na'pi stories are meant to teach things like respect, values, honor and politeness, said Grant. "When an elder gives you a Na'pi story, you listen," said Grant, noting that Na'pi, or Old Man is a main character in Blackfeet legends. "If you are misbehaving at a powwow, an elder might pull you aside and tell you a Na'pi story. When you leave, you know that you now must behave or Na'pi will get you." "The children should know who they are and where they came from," Bird said. "Our next goal," added Grant, "is to develop a curriculum for children 0-3 years old." "They created a gem," Massey said. "Their storytelling is particularly good. They used traditional stories, not just translated nursery rhythms, and combined them with Blackfeet language with assistance from elders. They developed themes with basic concepts translated throughout the curriculum. And they are finding success with the children." From cashcash at EMAIL.ARIZONA.EDU Thu Jun 2 18:04:22 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 2 Jun 2005 11:04:22 -0700 Subject: Huge Dene gathering on tap (fwd) Message-ID: Huge Dene gathering on tap By PATRICK MORLEY Today staff Wednesday June 01, 2005 http://www.fortmcmurraytoday.com/story.php?id=164292 Fort McMurray Today ? It will be one of the largest Dene gatherings the world has ever seen. For co-ordinator Alice Rigney, the K?ai Taile Dene Gathering?s legacy will speak to, above all else, the importance of preserving a culture. Rigney is expecting almost 1,500 visitors to show up for the event, set for July 31 to Aug. 6 in Fort Chipewyan. Hosted by the Athabasca Chipewyan First Nation, the event will coincide with Alberta centennial celebrations held in the community. ?Sure, with having a gathering comes all the highlights: the feast, the celebration, the music, but for the Dene people it is about the preservation of the language and culture, to connect with the earth and the people,? Rigney said. She added the most important issue to be addressed at the gathering has to be the preservation of the Dene language. ?There?s the underlying fact that we?re losing our language. We want to address this, so it doesn?t become lost forever,? she said. Invitations were sent to Dene leaders in Saskatchewan, Manitoba, the Northwest Territories, Alberta and to an Apache band in Arizona who share the same language. As well, leaders will discuss common topics that directly affect the Dene people such as global warming, women and children issues and natural resources. There will also be talks aimed at founding a Denesuline Grand Council. ?Power is not secret. It?s for sharing,? Rigney said, referring to the establishment of the council. ?You can break one arrow, but not 20.? Because the event coincides with Alberta?s centennial, Rigney expects participants from organizations that are not directly linked to the Dene heritage. Rigney and a group of more than 100 volunteers have been working since September planning the event and so far have gathered 63 caribou, two buffalo, a few moose and, said Rigney, ?fresh fish every day? to feed the guests over the week. ?When we, the Dene come together, we are known for our feasts made from whatever is available at the time. This is where you see Dene culture at its best,? Rigney said. Organizers submitted a $40,000 request for financial support from the municipality to help with the estimated budget of almost $1 million. After reviewing the proposal, the community services department determined $7,500 could be accommodated from the municipal budget, along with staff and equipment support. The Kewatinok Community Society will give a gift in kind of $13,135, along with volunteers, three vehicles and free use of the community hall. The Fort Chipewyan operations and maintenance department will contribute staff, equipment and help. ?It is a group undertaking,? Rigney said. ?We can?t do it alone.? From cashcash at EMAIL.ARIZONA.EDU Thu Jun 2 18:11:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 2 Jun 2005 11:11:21 -0700 Subject: Tribal college expands with dedication of cultural center (fwd) Message-ID: Article published Jun 2, 2005 Tribal college expands with dedication of cultural center By KAREN OGDEN Tribune Regional Editor http://www.greatfallstribune.com/apps/pbcs.dll/article?AID=/20050602/NEWS01/506020307/1002 FORT BELKNAP AGENCY ? With a naming ceremony and community feed, the Fort Belknap Tribes dedicate a spacious new cultural learning center today. The 7,000-square-foot building on the Fort Belknap College campus is a milestone in efforts to preserve the heritage and fading native languages of the reservation's Assiniboine and Gros Ventre people. "This has been our dream to have a building that actually focuses on our own culture here at Belknap," said FBC President Carole Falcon-Chandler. Trimmed in stained wood and rock, the rustic-style building will house the college's first full-day language immersion school for elementary grades. In addition to standard classroom space, the $1.2 million facility, funded by a variety of grants, features a large meeting room, office space, a kitchenette and a circular-shaped "round room" for Native American studies classes. A climate-controlled archive room will preserve historic photographs, audio and videotapes of elders and historic tribal documents. Fireproof safes also will protect precious items. "The building itself is a wonderful addition, but it also represents the heart of what the college is all about," said Scott Friskics, development specialist for the college. "It's right in the middle of campus. It sort of embodies the college's mission to maintain and promote the cultural integrity of the tribes." Two tribes share the Fort Belknap Reservation, the Assiniboine and the Gros Ventre, also called White Clay or "Ah-Ah-Nee-Nin." Only a dozen or so native White Clay speakers remain, and the Assiniboine language also is endangered. The new building creates a permanent home for the college's White Clay Immersion School ? an effort to pass the language on to new generations before it vanishes forever. Pupils will receive a contemporary education in the three R's, supplemented with White Clay language whenever possible, said Lynette Chandler, the school's director. The first students will include second- and third-graders who have studied in a part-time White Clay language program since they were in the Head Start program. The college is in the process of hiring three teachers for the K-8 program, Chandler said. At least two will have bachelor's degrees in elementary education and at least one will be fluent in White Clay. "We are going to give them everything they need to become the next generation of speakers, of educators, of leaders," she said. "This is the last stand for the Gros Ventre language." The college also plans to offer Assiniboine, or Nakoda, language classes, Falcon-Chandler said. The new building also will house the college-level American Indian Studies Program, headed by Sean Chandler. Sean Chandler is Carole Falcon-Chandler's son and Lynette Chandler's husband. Falcon-Chandler said that her son and daughter-in-law are uniquely qualified for the posts. Both have master's degrees in Native American Studies from Montana State University-Bozeman. Grant funding for the building came from a variety of sources. The American Indian College Fund gave $700,000 from donors including the Lilly Endowment, the David and Lucile Packard Foundation and the Tierney Family Foundation. The federal Department of Housing and Urban Development awarded the project a $400,000 grant. Funding also included a $25,000 grant from the WK Kellogg Foundation and a $50,000 grant from USDA Rural Development. Sean Chandler, who is also a professional artist, did much of the design work on the building, incorporating cultural elements. Ceramic tile work on the floors includes designs from parfleche and buffalo hide paintings that Chandler studied with his father, who is also an artist. The lobby has the feeling of an Indian dance arbor, with carpeted benches where visitors can watch a short film featuring interviews with elders. War bonnet designs in the building symbolize success and prosperity, Chandler said. "The overall building depicts our culture, but we have to succeed in today's world as well," he said. "My father calls education the new buffalo or today's buffalo ? where we can get everything we need to survive from education." From cashcash at EMAIL.ARIZONA.EDU Fri Jun 3 19:40:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 3 Jun 2005 12:40:21 -0700 Subject: Restoring linguistic rights for aboriginals (fwd) Message-ID: Jun. 3, 2005. 01:00 AM Restoring linguistic rights for aboriginals IAN MARTIN http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/Article_Type1&c=Article&cid=1117749017937&call_pageid=968256290204&col=968350116795 The recently announced accord between the Assembly of First Nations and the federal government is truly a historic day. By pledging to formally apologize to the First Nations for government complicity in the linguistic and cultural genocide of the original inhabitants of this land, and by agreeing to negotiate a global proposal leading to a path of healing and reconciliation, Ottawa has handed Frank Iacobucci, the jurist charged with crafting the details of the proposal, a task of immense proportions ? but a necessary one, long overdue. The First Nations, the Metis and the Inuit are entitled to fair and equitable treatment as part of the principle of restorative rights. Iacobucci will want to enumerate those basic human rights, which were denied aboriginal peoples when the federal government, aided and abetted by certain Christian churches, embarked on a policy of forced linguistic and cultural assimilation, whose principal machine was the residential school system. Iacobucci should address one essential human right: the full and equitable restoration of First Nations' linguistic rights. One of the missions of the residential school machine was to exterminate all the children's knowledge of their native languages. This machine, which cost around $600 million, explicitly aimed to sever normal intergenerational cultural transmission between the children and their families and communities, and to forcibly deny them access to the rich spiritual resources, humour and story-telling that had been part of community life since time immemorial. The policy was a complete perversion of Ojibwa Chief Shingwauk's original positive vision of adaptive, and probably bilingual, education for aboriginal youth. So, what would it mean to establish a fair and equitable regime of restorative linguistic human rights for Canada's aboriginal nations? According to the many international linguistic human rights documents and statements from the AFN and other aboriginal organizations, Iacobucci should consider at least the following measures: -Making a preamble statement to legislation to the effect that Canada holds that aboriginal languages are valued forms of expression, sources of pride and identity and not only shall no longer be the subject of interference, stigmatization or any form of overt or covert discrimination as in the past, but should be restored to visibility. -The government should take steps to enable aboriginal peoples to promote and develop their languages as part of a global policy fostering aboriginal cultural vitality, social wellness and self-determination within Canada. -Canada's aboriginal peoples should have the right to have their own language and culture taught in schools both as a subject of study and as a language of instruction. This includes a right to aboriginal language immersion programs in communities where the language is seriously endangered. -Federal legislation should be enacted ? an Aboriginal Languages Revitalization and Affirmation Act ? as part of the social renewal package. One component should be the establishment of an Aboriginal Languages Commissioner's office to report annually on the linguistic situation within aboriginal communities (both on and off reserve), and to evaluate steps taken and steps needed to further the goals of the act. The minister of Indian affairs stated, "We can't deal with the present until we deal with the past." One thing is clear: Without a clear recommendation by Iacobucci for robust federal support for restorative linguistic rights for aboriginal people, deeply rooted linguistic discrimination will remain, and this, perhaps last, opportunity for linguistic justice will be lost. Ian Martin is associate professor of English at Glendon College, York University. From cashcash at EMAIL.ARIZONA.EDU Fri Jun 3 19:59:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 3 Jun 2005 12:59:09 -0700 Subject: Bible gets a bush home (fwd) Message-ID: Bible gets a bush home By Linda Morris June 4, 2005 http://www.smh.com.au/news/National/Bible-gets-a-bush-home/2005/06/03/1117568381381.html Australia's first translation of the Bible from Genesis through to Revelation into an indigenous language has been completed. A final draft of the manuscript for the Kriol Baibul is now being cross-checked in preparation for publication in 2007. The project has been 27 years in the making. Kriol is the language of 30,000 Aborigines from northern Australia and is spoken as a first language in the region between the Katherine and Roper rivers, the southern Gulf of Carpentaria and the Kimberley in Western Australia. It is understood in northern parts of Western Australia, and in Arnhem Land as a second or third language. Peter Carroll, of the Australian Bible Society, said translations into the many Aboriginal languages were complex. "All translations are difficult when you are matching thought patterns with two different cultures," Dr Carroll said. "In English we use the word heart a lot and we attach to the body part a lot of emotion. We talk of a loving God, one we can love with all our heart, but in the Aboriginal language of Kunwinjku it's meaningless. "Instead we say that you love God with all your insides or, if you like, your inner being." The Bible Society has published three editions in Kriol and 35 other indigenous languages that contain extracts from the New Testament and the Old Testament. However, never before has a complete translation been attempted from cover to cover into an indigenous language. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 5 21:58:26 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 5 Jun 2005 14:58:26 -0700 Subject: Into the West & Lakota Message-ID: Dear ILAT, here is what they are saying about the tv show "Into the West" and the use of Lakota indigenous language... ~~~ Spielberg's mania for authenticity is indulged to a fault. Viewers who use reading glasses are advised to keep a pair within reach, as most of the Indian dialogue is rendered with English subtitles rather than spoken translation. This is generally considered inadvisable for TV because of the way people watch; that is, without the rapt attention they might have in a darkened theater. However, Spielberg refused to compromise to make the production more accessible, according to Frank. "Steven wanted all the native actors to speak the Lakota language because the most important thing was it felt authentic. We erred on the side of authenticity as opposed to just doing it in English." ~~~ TNT marches Into the West with gritty, spectacular chronicle of pioneer life By Tom Jicha TV/Radio Writer Posted June 5 2005 http://www.sun-sentinel.com/features/custom/aetv/sfl-tvtjintojun05,0,6176993.story?coll=sfla-features-aetv From gforger at EMAIL.ARIZONA.EDU Sun Jun 5 00:00:00 2005 From: gforger at EMAIL.ARIZONA.EDU (Garry) Date: Sun, 5 Jun 2005 00:00:00 GMT Subject: Last Words: A Language Dies Message-ID: Last Words: A Language Dies. The New Yorker june 6, 2005. By Elizabeth Kolbert This aerticle on the dieing language the Eyak Nation in Alaska. The culture and language of the Eyak endured nearly 3000 years. The only surviving speaker is 87 years old. Garry Forger Garry Forger, Learning Technologies Center, University of Arizona Sent wirelessly via BlackBerry From cashcash at EMAIL.ARIZONA.EDU Tue Jun 7 16:58:58 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 7 Jun 2005 09:58:58 -0700 Subject: Media Advisory, Documenting Endangered Languages (fwd) Message-ID: Media Advisory Documenting Endangered Languages Linguistics experts estimate that almost half of the world's 6,000-7,000 existing languages?and the cultural, linguistic and cognitive information they encapsulate?are headed for oblivion. In response, the National Science Foundation (NSF), in partnership with the National Endowment for the Humanities (NEH), has launched a multi-year ?rescue mission? to document and preserve key languages before they become extinct. More than 70 at-risk languages will be digitally archived as part of their new Documenting Endangered Languages (DEL) awards program. Reporters are invited to attend a briefing on June 14 to explore the DEL program and to highlight three current research projects that underscore its value and goals. What: Briefing - ?Documenting Endangered Languages? Who: David Lightfoot, NSF assistant director of Social, Behavioral and Economic Sciences Carole Watson, NEH assistant chairman for Partnerships and National Affairs Joan Maling, NSF program director of linguistics Seth Kramer, Ironbound Films, Inc. Susan Penfield, University of Arizona Lise Dobrin, University of Virginia When: Tuesday, June 14, 2005 1:30 ? 2:30 p.m. Where: National Science Foundation 4201 Wilson Blvd., Room 110 Arlington, Va. 22230 (Ballston Metro stop) - Enter at corner of 9th & Stuart - Go directly to Rm. 110 on the left (no need to check in with security) For directions: http://www.nsf.gov/about/visit/ RSVP (media only) to nmahoney at nsf.gov For more information and a detailed agenda, contact: Media: Nicole Mahoney (nmahoney at nsf.gov) Others: Susan Mason (smason at nsf.gov) From cashcash at EMAIL.ARIZONA.EDU Thu Jun 9 17:26:50 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 9 Jun 2005 10:26:50 -0700 Subject: Institutes offer Haida dictionary (fwd) Message-ID: Institutes offer Haida dictionary http://www.juneauempire.com/stories/060905/sta_20050609016.shtml FAIRBANKS - Sealaska Heritage Institute and the Alaska Native Language Center at the University of Alaska Fairbanks have co-published a dictionary of the Haida language. Haida is spoken in two major dialects from the Queen Charlotte Islands in British Columbia and an Alaskan variant from Hydaburg and Ketchikan. The dictionary, compiled by linguist John Enrico, includes two volumes. The dictionary presents vocabulary and examples of usage by dialect, with explanations of word history and derivation. An English-to-Haida index contains about 7,000 items. The cloth-bound dictionary sells for $279. For more information, contact the Alaska Native Language Center at (907) 474-6577 or fntla at uaf.edu. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 12 18:28:42 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 12 Jun 2005 11:28:42 -0700 Subject: Indigenous languages key to cultural identity (fwd) Message-ID: Web posted June 12, 2005 Indigenous languages key to cultural identity http://www.juneauempire.com/stories/061205/opi_20050612023.shtml [photo inset - Ernestine Hayes, Edge of the Village] Language and culture are so deeply interrelated that when one is compromised, the other is profoundly weakened. This truth is undoubtedly the central reason why punishing indigenous people for speaking their own languages is an essential step in the colonial process. When children are taught the name of something that appears in their world, they learn about that object's importance, and they learn the nature of their relationship to that thing. Cultural knowledge is transmitted in the practice of naming some things and ignoring others, in the custom of speaking of some things with reverence and others with ridicule, and in the various ways in which things are measured. A culture is preserved and transmitted to the next generation by teaching children how to define and how to enter their world. Language does not only express a thought, it contributes to formation of that thought. Measurement of time is a clear example of this principle. In many indigenous cultures, time is fluid and divided into relatively unstructured components. In European-based cultures, however, time is divided into countable sections, and when the natural reality cannot be dismissed, adjustments such as leap year are made as though they are a reasonable step in a rational process. As far as concepts of time are concerned, members of indigenous cultures traditionally rise in the morning, eat when they feel hunger, and go to bed when they feel the need for sleep. On the other hand, members of minute-counting cultures traditionally rise at the hour the alarm is set to go off, eat at noon and at six o'clock, and go to bed after the 11 p.m. news. This seemingly superficial lifestyle inconsistency expresses a difference in perception that begins when children are learning to talk and are taught the words for time. Our everyday language is steeped in the standards and mores of the prevailing culture. In the English language, this fact is clearly demonstrated by such expressions as "white lie," "white hat," and similar terms that symbolize good, and "blackball," "blackmail," and similar terms that symbolize the opposite. Such cultural messages are so embedded that they are hardly noticed. That is the function of culture and of language: to communicate values at implicit levels and to shape our perception of and relation to everything in our world. The Native languages of Southeast Alaska are among the world's most endangered. The grandparents of Alaska Natives who are college-age today were punished for speaking their Native language. Few young people speak their Native language today, and the languages are not generally being taught in the home as a child's mother tongue. The situation is desperate, and little time is left in which to save these beautiful languages that express an extraordinary way to see our world. Language programs are offered by various Native entities in Southeast Alaska. Goldbelt Corporation and Sealaska Corporation both have programs that encourage and support Native languages, as no doubt other Native corporations also do at formal and casual levels. Those programs demonstrate the commitment of Native leaders and decision makers to preserve and revitalize this fundamental expression of culture. Elementary, intermediate, and advanced Tlingit, as well as elementary Haida, appear on the fall schedule of classes at the University of Alaska Southeast. These classes will be taught by Native language speakers who are not only fluent in the language but who also understand the worldview communicated by the language: the syntax and grammar, the cultural references, the embedded subtexts. These teachers are familiar with the importance of community and respect, they recognize the significance of ceremony, and they value both tradition and transformation. They are sure to provide a meaningful learning experience to Native and to non-Native students. It is important to show support for language programs at the university level. The indigenous language program at our local university can help save a way of expressing the world. Sign up for a class today. ? Ernestine Hayes is assistant professor of English at the University of Alaska Southeast, and a member of the Wolf House of the Kaagwaantaan clan. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 12 18:31:49 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 12 Jun 2005 11:31:49 -0700 Subject: Keeping Cree alive: A lesson in healing (fwd) Message-ID: Fri, June 10, 2005 Keeping Cree alive: A lesson in healing Program replaces French with Native language By CP http://www.canoe.ca/NewsStand/OttawaSun/Today/2005/06/10/1080251-sun.html REGINA -- With traditional songs, hand puppets and an enthusiasm that's infectious, Sonia Kinequon is fighting to preserve her culture through the minds -- and mouths -- of young people. Kinequon is a Cree language teacher at Albert elementary school in inner-city Regina. It's a place where, starting last fall, administrators and parents decided to replace French class with the study of the indigenous language as part of a pilot program. The aim is to give the aboriginal students a better connection to their past. "Without the language and without the children learning it, it is going to evaporate," Kinequon says. "And if we don't have a setting where children can learn their language, they are eventually going to lose it." The classes focus on traditional teaching methods. There are songs and students do actions as they chant Cree words. Kinequon uses puppets to interact with the kids and she gets her students to make crafts. 'IT'S OUR CULTURE' The kids seem to be responding well to the program. "It's cool," says Gordon Kequahtooway, a Grade 6 student. "It's our culture." Young people learning their native language is not something new. It's taught on reserves and there are immersion programs in different parts of the country. But replacing French with Cree in an urban school for both Native and non-Native kids is not common. History is not lost on those who support the program. In the past, when the federal government ran residential schools for First Nations children, students were forbidden from speaking their native language. Calvin Racette, a First Nations and Metis programming consultant with the Regina Board of Education, says the Albert school program is as much about healing as it is anything else. "It's become the means to a healing process -- creating a positive identity through self-esteem and trying to create an equal place in society for First Nations people." The school has also set up a Cree program for adults as well. For two hours, one night a week, parents learn Cree with their children. From pasxapu at DAKOTACOM.NET Sun Jun 12 18:36:24 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Sun, 12 Jun 2005 11:36:24 -0700 Subject: In any language, message of hope reaches SOU graduates (fwd) Message-ID: June 12, 2005 -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 95 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: 13local.jpg Type: image/jpeg Size: 18609 bytes Desc: not available URL: -------------- next part -------------- -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: whitebox.gif Type: image/gif Size: 54 bytes Desc: not available URL: -------------- next part -------------- Elaina Supahan, left, and her twin sister Nisha, go over notes prior to graduation exercises at Southern Oregon University. The sisters gave their commencement address in both English and the language of their Kurork Tribe. / Photo by Orville Hector In any language, message of hope reaches SOU graduates By GREG STILES Mail Tribune ASHLAND ? Colleges and universities strive to attain a student body with wide-ranging backgrounds and talents. So when graduating senior twins Elaina and Nisha Supahan delivered their student speech during Southern Oregon University?s 79th Commencement Saturday, they shared their message not only in English but a language few of the estimated 5,000 attendees at Mountain Arena had previously heard. The Supahan sisters have been part of a movement to rekindle the native tongue of the Karuk Tribe living in a remote corner of Northern California on the Hupa Indian Reservation. En route to gaining their bachelor?s degrees, they earned credit for developing Karuk language materials and teaching their traditional language. On Saturday, their classroom was Raider Stadium. The twins reached into their Karuk culture to create a word-picture to describe their transition from obscure beginnings. Elaina, a geography graduate, and Nisha, a communications graduate, delivered the address jointly in Karuk tongue and English. They told the story of how an acorn grows into a strong tree. "We start small like an acorn, with a limited education," they said. "Then we grow roots and our knowledge develops over time. As graduates, we are ready to spread our knowledge." They encouraged their fellow graduates to come to terms with their potential and keep in mind their past. "Don't forget who you are and where you came from," they said. The American natives followed a keynote address by the daughter of Russian immigrants, Libby Appel, artistic director of the Oregon Shakespeare Festival. Appel told the graduates they?re in the midst of perilous times and reminded the Class of 2005 that many of them began college classes in the shadow of 9/11?s terrorists attacks. Artists, she said, are people who believe in change and opportunities. Appel, who received an honorary doctorate from the university, told the graduates that art communicates civilization to future generations and reminded them of advice she received years ago in another tongue: "Courage, strength and move forward." Craig Jessen and Tina Lenker were named outstanding undergraduates, while Abraham Karam, Lindsey Lyons and Sara Sameh were the outstanding graduate students. Reach reporter Greg Stiles at 776-4463 or e-mail business at mailtribune.com. You can find this story online at: http://www.mailtribune.com/archive/2005/0612/local/stories/13local.htm -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 3269 bytes Desc: not available URL: From mona at ALLIESMEDIAART.COM Mon Jun 13 15:06:30 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Mon, 13 Jun 2005 10:06:30 -0500 Subject: seeking Native digital archivist Message-ID: Digital archivist? Well, mostly I mean someone acquainted with the process and best practices of archiving video tape digitally. This is for a potential project, nothing concrete yet, and for sure for some dialogue. Pidamaya, Mona Smith ______________________ Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 416 bytes Desc: not available URL: From miakalish at LEARNINGFORPEOPLE.US Mon Jun 13 15:27:52 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Mon, 13 Jun 2005 09:27:52 -0600 Subject: seeking Native digital archivist In-Reply-To: <66987f5e2ba74a45e1dd80d3c14d10fb@alliesmediaart.com> Message-ID: I hate to be a wag (I guess it's in my character). Why don't you simply use a digital video camera, and then save on DVD? DVD is about the best stuff there is, and if you get good quality stuff, your recordings will be as safe as they can be. (I am assuming that you will be doing the videoing in the future). If you already have the videotape, then it needs to be digitized. There are several good programs, Final Cut Studio and Final Cut Pro will do quite a serviceable job of converting (you can specify the density), and then edit. It is not a biggie. . . it is time-consuming, but pretty simple once you understand the concept. One of the things I think are still pretty ugly is that you can't easily integrate the little videos (assuming you did clips) into any of the presentation formats like PowerPoint and Flash. They have to be compressed into gif like densities, which ruins the whole point of the video. Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Monday, June 13, 2005 9:07 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] seeking Native digital archivist Digital archivist? Well, mostly I mean someone acquainted with the process and best practices of archiving video tape digitally. This is for a potential project, nothing concrete yet, and for sure for some dialogue. Pidamaya, Mona Smith ______________________ Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Mon Jun 13 17:35:14 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 13 Jun 2005 10:35:14 -0700 Subject: AILDI Blog (fwd) Message-ID: Dear ILAT, our summer technology courses at the American Indian Language Development Institute (AILDI) at the University of Arizona are underway. you can go to our blog & webpages to take a look at some our work in progress. http://projects.ltc.arizona.edu/gates/course.html enjoy! phil cash cash UofA From mona at ALLIESMEDIAART.COM Mon Jun 13 18:58:11 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Mon, 13 Jun 2005 13:58:11 -0500 Subject: seeking Native digital archivist In-Reply-To: <20050613152801.5A943205C@listserv.arizona.edu> Message-ID: I'm a media producer, particularly video. I know how to digitize (no one's saying i can be trusted doing it, but that's us producers - get on the phone and then get in the way!!!), but I'm looking for someone for a potentially large project who knows the ins and outs of archiving historical materials and video storage and creating access to large amounts of digital files...This is a future project (say...a year or so from now?) So, as much as I love DVD storage, I'm talkin' about large scale storage...and multi-user access and the ability to supervise.. Thanks, though, Mia!!! Wish I could help with the presentation formats, I'll keep my eyes open for help that crosses my path. On Jun 13, 2005, at 10:27 AM, Mia Kalish (LFP) wrote: > I hate to be a wag (I guess it?s in my character). > ? > Why don?t you simply use a digital video camera, and then save on DVD? > DVD is about the best stuff there is, and if you get good quality > stuff, your recordings will be as safe as they can be. > ? > (I am assuming that you will be doing the videoing in the future). If > you already have the videotape, then it needs to be digitized. There > are several good programs, Final Cut Studio and Final Cut Pro will do > quite a serviceable job of converting (you can specify the density), > and then edit. It is not a biggie. . . it is time-consuming, but > pretty simple once you understand the concept. > ? > One of the things I think are still pretty ugly is that you can?t > easily integrate the little videos (assuming you did clips) into any > of the presentation formats like PowerPoint and Flash. They have to be > compressed into gif like densities, which ruins the whole point of the > video. > ? > Mia > ? > ? > > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith > Sent: Monday, June 13, 2005 9:07 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] seeking Native digital archivist > ? > Digital archivist? Well, mostly I mean someone acquainted with the > process and best practices of archiving video tape digitally. This is > for a potential project, nothing concrete yet, and for sure for some > dialogue. > > Pidamaya, > > Mona Smith > ______________________ > Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 4754 bytes Desc: not available URL: From miakalish at LEARNINGFORPEOPLE.US Mon Jun 13 22:25:51 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Mon, 13 Jun 2005 16:25:51 -0600 Subject: seeking Native digital archivist In-Reply-To: <6e08f5292f879f61e194e3517155018d@alliesmediaart.com> Message-ID: Ah. I Knew I was going to be a Wag. Sometimes I'm good, though. Sounds like a good project. Lots of challenge. I could help with the access and storage. I have lots of experience in large databases, (Chase Manhattan's first International Cash Funds Transfer Network, for example, Records Management for nukes (40 Million documents; I let people access them in English, when codes is what were usual). And I do pretty spectacular interfaces for people. I'm not Ndn, but I'm not too shabby at putting really hard languages (like Navajo and Apache) on the web. So if I can be helpful, I should be finishing my dissertation in about a year. . . :-) I'm in New Mexico, San Miguel south of Las Cruces. Mia _____ From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Monday, June 13, 2005 12:58 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] seeking Native digital archivist I'm a media producer, particularly video. I know how to digitize (no one's saying i can be trusted doing it, but that's us producers - get on the phone and then get in the way!!!), but I'm looking for someone for a potentially large project who knows the ins and outs of archiving historical materials and video storage and creating access to large amounts of digital files...This is a future project (say...a year or so from now?) So, as much as I love DVD storage, I'm talkin' about large scale storage...and multi-user access and the ability to supervise.. Thanks, though, Mia!!! Wish I could help with the presentation formats, I'll keep my eyes open for help that crosses my path. On Jun 13, 2005, at 10:27 AM, Mia Kalish (LFP) wrote: I hate to be a wag (I guess it's in my character). Why don't you simply use a digital video camera, and then save on DVD? DVD is about the best stuff there is, and if you get good quality stuff, your recordings will be as safe as they can be. (I am assuming that you will be doing the videoing in the future). If you already have the videotape, then it needs to be digitized. There are several good programs, Final Cut Studio and Final Cut Pro will do quite a serviceable job of converting (you can specify the density), and then edit. It is not a biggie. . . it is time-consuming, but pretty simple once you understand the concept. One of the things I think are still pretty ugly is that you can't easily integrate the little videos (assuming you did clips) into any of the presentation formats like PowerPoint and Flash. They have to be compressed into gif like densities, which ruins the whole point of the video. Mia From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Smith Sent: Monday, June 13, 2005 9:07 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] seeking Native digital archivist Digital archivist? Well, mostly I mean someone acquainted with the process and best practices of archiving video tape digitally. This is for a potential project, nothing concrete yet, and for sure for some dialogue. Pidamaya, Mona Smith ______________________ Iwanka tanhan, iku tanyanhan. (As above, so below) -------------- next part -------------- An HTML attachment was scrubbed... URL: From fhm at UNIMELB.EDU.AU Tue Jun 14 07:04:40 2005 From: fhm at UNIMELB.EDU.AU (Felicity Helen Meakins) Date: Tue, 14 Jun 2005 17:04:40 +1000 Subject: seeking Native digital archivist In-Reply-To: <20050613152801.5A943205C@listserv.arizona.edu> Message-ID: > Why don't you simply use a digital video camera, and then save on DVD? DVD > is about the best stuff there is, and if you get good quality stuff, your > recordings will be as safe as they can be. I am involved in the Aboriginal Child Language Acquisition project in Australia, and we have stacks of video that needs archiving. We have been agonising over this stuff for quite a while. DVD was one option we explored and decided against it. You can store only about 4.7GB on DVD (20 min of uncompressed footage is about 8GB), and the burnable DVDs are only one layer (unlike commercial ones which are two layer). As I understand it, this means they have a very short life span. We are archiving on hard disks and servers as a result. It's not cheap but there's not much option. We use Quicktime and Final Cut Pro to 'digitise' the DV tapes. Felicity www.unimelb.edu.au/linguistics/research/projects/acla/index.html From cashcash at EMAIL.ARIZONA.EDU Tue Jun 14 16:06:16 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 14 Jun 2005 09:06:16 -0700 Subject: UW BREATH OF LIFE 2005 (fwd link) Message-ID: UW BREATH OF LIFE 2005 PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP University of Washington, Department of Linguistics http://depts.washington.edu/lingweb/events/bol.html A workshop on using the University of Washington language archives to assist your indigenous language revitalization efforts. September 12-16, 2005 Suzzallo Library, University of Washington, Seattle, WA From miakalish at LEARNINGFORPEOPLE.US Tue Jun 14 17:33:01 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Tue, 14 Jun 2005 11:33:01 -0600 Subject: seeking Native digital archivist In-Reply-To: <1208.131.174.186.134.1118732680.squirrel@webmail.unimelb.edu.au> Message-ID: This is good to know. I was thinking on my way home last night that no one has done a project on the scale that I imagine Mona Smith's project to be. Commercial applications in general try to regularize and reduce the size of information by using text, as for example email and banking and sales transactions. Obviously, despite the popularity of video, there has been little introduction into teaching and presentation, evidenced by the fact that we don't have any really good interfaces for video in the popular projects. People still seem to expect that those using video will just put the CD/DVD/tape into the appropriate machine and that is that. We have several academic production studios here on campus, but no one deals with the issues of moving video across the web. I am pretty sure we write double-layer commercial DVD's; I have stuff that I have ripped and copied, because I am working on Mining for Science prototypes where people are encouraged to find examples of science, technology, engineering and mathematics in such materials as Robert Mirabal's Music from a Painted Cave, Boston's Big Dig, and the 2005 Rose Bowl Parade. For me, being able to create what we now call a "bookmark" directly in a location in the video to highlight a particular observable STEM example would be extremely useful. This is, however, difficult to do without destroying the overall see-ability of the video clip. There is a rumor about computer science that in a relatively short period of time, we won't be using even the optical storage any more. Instead, we will be using massively storable devices like very large capacity memory sticks. I was wondering, did you use any compression? For things like the Mirabal, with its incredible effects, compression is truly awful. I was wondering how it is for the types of recordings that you have? I tried to go to your link. I got to the University, and there was a research subdirectory, but there was no linguistics subdirectory. I poked about a little, but couldn't find the linguistics research. I've always wanted to go to Australia. There and to Alaska. Sigh. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Felicity Helen Meakins Sent: Tuesday, June 14, 2005 1:05 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] seeking Native digital archivist > Why don't you simply use a digital video camera, and then save on DVD? DVD > is about the best stuff there is, and if you get good quality stuff, your > recordings will be as safe as they can be. I am involved in the Aboriginal Child Language Acquisition project in Australia, and we have stacks of video that needs archiving. We have been agonising over this stuff for quite a while. DVD was one option we explored and decided against it. You can store only about 4.7GB on DVD (20 min of uncompressed footage is about 8GB), and the burnable DVDs are only one layer (unlike commercial ones which are two layer). As I understand it, this means they have a very short life span. We are archiving on hard disks and servers as a result. It's not cheap but there's not much option. We use Quicktime and Final Cut Pro to 'digitise' the DV tapes. Felicity www.unimelb.edu.au/linguistics/research/projects/acla/index.html From Jon.Reyhner at NAU.EDU Tue Jun 14 18:03:26 2005 From: Jon.Reyhner at NAU.EDU (Jon Reyhner) Date: Tue, 14 Jun 2005 11:03:26 -0700 Subject: Archiving Native language materials Message-ID: The Smithsonian Institution's National Museum of the American Indian issued on March 11, 2005 a "Native Languages Archives Repository Project Reference Guide. It has sections on: 1. Why Preserve Native Heritage Language Materials? 2. What to Preserve: A Practical Approach to Preservation 3. What is a Language Repository? 4. How to Build Infrastructure to Preserve Native Language Materials 5. Where to Locate Resources in Selected Native Repositories and How to Find Selected Native Language Materials 6. Where to Locate Resources in Selected Educational, Federal and Other Repositories 7. What Does Preservation Cost? Jon Reyhner http://jan.ucc.nau.edu/~jar From cashcash at EMAIL.ARIZONA.EDU Wed Jun 15 03:47:47 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 14 Jun 2005 20:47:47 -0700 Subject: Archiving Native language materials In-Reply-To: <42AF1BEE.3040104@nau.edu> Message-ID: Hi all, here is a recent informational link to a set of papers/ppts on archiving language materials that might be of interest. The Open Language Archives Community Archiving and linguistic resources or How to keep your data from becoming endangered http://www.language-archives.org/events/olac05/ phil cash cash UofA, ILAT From fhm at UNIMELB.EDU.AU Wed Jun 15 07:15:37 2005 From: fhm at UNIMELB.EDU.AU (Felicity Helen Meakins) Date: Wed, 15 Jun 2005 17:15:37 +1000 Subject: seeking Native digital archivist In-Reply-To: <20050614173304.47DDB2290@listserv.arizona.edu> Message-ID: > I was wondering, did you use any compression? For things like the Mirabal, > with its incredible effects, compression is truly awful. I was wondering > how > it is for the types of recordings that you have? I use Sorenson ratio which is available in Final Cut Pro. It allows you to compress video without compressing audio. I must admit that I have put some edited video (eg educational language and culture vids) on DVD. The language communities I work with have been rapidly changing from VHS to DVD because the players are cheaper. Mac has a program, iDVD, that compresses the media file (though it doesn't really tell you how it is going about it). You can get about an hour of vid onto a DVD and it doesn't look too bad. That's a bit vague I know! > I tried to go to your link. I got to the University, and there was a > research subdirectory, but there was no linguistics subdirectory. I poked > about a little, but couldn't find the linguistics research. Oops try this: http://www.linguistics.unimelb.edu.au/research/projects/ACLA/index.html Felicity From anggarrgoon at GMAIL.COM Wed Jun 15 09:10:41 2005 From: anggarrgoon at GMAIL.COM (Anggarrgoon) Date: Wed, 15 Jun 2005 18:40:41 +0930 Subject: seeking Native digital archivist In-Reply-To: <6e08f5292f879f61e194e3517155018d@alliesmediaart.com> Message-ID: Hi Mona, AIATSIS in Canberra (Australia) has lots of experience with archiving of various sorts - their web site is www.aiatsis.gov.au. They might be able to help with suggestions. All the best for your project, Claire From miakalish at LEARNINGFORPEOPLE.US Wed Jun 15 17:36:27 2005 From: miakalish at LEARNINGFORPEOPLE.US (Mia Kalish (LFP)) Date: Wed, 15 Jun 2005 11:36:27 -0600 Subject: seeking Native digital archivist In-Reply-To: <1267.131.174.186.134.1118819737.squirrel@webmail.unimelb.edu.au> Message-ID: Thanks! I especially enjoyed the link. Liked your picture a lot. I should have a cool picture up. . . I am going to ask our guys upstairs about what they are currently doing for video processing. They never seem to have a problem with not enough space. Mia -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Felicity Helen Meakins Sent: Wednesday, June 15, 2005 1:16 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] seeking Native digital archivist > I was wondering, did you use any compression? For things like the Mirabal, > with its incredible effects, compression is truly awful. I was wondering > how > it is for the types of recordings that you have? I use Sorenson ratio which is available in Final Cut Pro. It allows you to compress video without compressing audio. I must admit that I have put some edited video (eg educational language and culture vids) on DVD. The language communities I work with have been rapidly changing from VHS to DVD because the players are cheaper. Mac has a program, iDVD, that compresses the media file (though it doesn't really tell you how it is going about it). You can get about an hour of vid onto a DVD and it doesn't look too bad. That's a bit vague I know! > I tried to go to your link. I got to the University, and there was a > research subdirectory, but there was no linguistics subdirectory. I poked > about a little, but couldn't find the linguistics research. Oops try this: http://www.linguistics.unimelb.edu.au/research/projects/ACLA/index.html Felicity From cashcash at EMAIL.ARIZONA.EDU Thu Jun 16 04:58:23 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 15 Jun 2005 21:58:23 -0700 Subject: seeking Native digital archivist In-Reply-To: <20050615173632.70A931A53@listserv.arizona.edu> Message-ID: Hi All, Soon, I will encounter the same problem of archiving digital video tape and other digital video media. All of this is new to me of course but i am beginning to learn that the demands of lossless video compression are pretty high both in terms of cost and digital storage space. At the outset one would need to determine if consumer-grade lossless compression capabilities are possible. I imagine that this is possible but i am not knowledgable along these lines yet. I have been reading that some of us in the language documentation field are under the impression that lossless compression is unattainable and that there may be no viable non-professional archiving solutions. Call this the lossless vs lossy digital divide. Lossless compression retains all of the information contained in the original whereas lossy compression loses information (redundant and unrecoverable) from the original, that is, it is substractive. MPEG-4, i am learning, is a multimedia compression standard that allows object recognition in the original but i have yet to figure how it works. Lately, in our multimedia class (AILDI, Univerity of Arizona), we have beem outputing to MPEG-4 with better results than just exporting to the Quicktime .mov format. just some thoughts, Phil Cash Cash UofA From fhm at UNIMELB.EDU.AU Thu Jun 16 07:12:05 2005 From: fhm at UNIMELB.EDU.AU (Felicity Helen Meakins) Date: Thu, 16 Jun 2005 17:12:05 +1000 Subject: seeking Native digital archivist In-Reply-To: <20050615215823.zjoz95gcgggw08ws@www.email.arizona.edu> Message-ID: > MPEG-4, i am learning, is a multimedia compression standard that allows > object recognition in the original but i have yet to figure how it > works. Lately, in our multimedia class (AILDI, Univerity of Arizona), > we have beem outputing to MPEG-4 with better results than just > exporting to the Quicktime .mov format. One project which is spending a lot of time thinking about archiving formats is the DOBES project (Documentation of Endangered Languages). They use MPG2 and MPG4 for working and archive copies. The MPG formats are desirable because they are non-propriatorial (sp!). I think one of the main problems, though, is that sound is compressed with the image. http://www.mpi.nl/DOBES/ Felicity From cashcash at EMAIL.ARIZONA.EDU Fri Jun 17 16:52:07 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 17 Jun 2005 09:52:07 -0700 Subject: Program is 'nest' for Native languages (fwd) Message-ID: Web posted June 16, 2005 Program is 'nest' for Native languages By ERIC FRY JUNEAU EMPIRE http://www.juneauempire.com/stories/061605/loc_20050616014.shtml Learning Tlingit has changed the lives of the 10 or so young adults in Juneau who have dedicated themselves to the language, one student says. "We had fairly life-changing experiences when we took it to heart to keep the language going, because of the Tlingit concept of respect," Vivian Mork said. Mork said Tlingit wasn't spoken fluently in Wrangell when she grew up there. She began to study Tlingit after moving to Juneau in 2002 to enroll in a summer language program, Kusteey, sponsored by Sealaska Heritage Institute. She also enrolled at the University of Alaska Southeast, which has a Tlingit program. Sealaska Heritage Institute is a private nonprofit that administers cultural and educational programs for Sealaska Corp., the for-profit Native corporation in Southeast Alaska. Classes in the Kusteey Program, now in its seventh year, begin this year as early as June 20 in Ketchikan and Aug. 1 in Juneau. "Kusteey" refers to way of life, or culture. The Kusteey Program helped instill the importance of learning Tlingit, Mork said. She called the program a "nest" for languages. "When you lose the language, you lose an entire way of looking at the world," she said. Now some of the Tlingit-language students are beginning to teach it. That was one of the program's goals. This past school year, Mork and Jessica Chester taught Tlingit as an elective to about 90 students at Dzantik'i Heeni Middle School. The middle school students, about half of whom were Native, were required to study their family history and learn to introduce themselves in Tlingit by referring to their ancestors. "The really neat thing is when Native students start to learn the language and start to learn about themselves," Mork said. In about 10 years, the elderly fluent speakers of Tlingit will be gone, Mork said. To save the language, it has to become the language of children, she said. "For a language to survive, it must have a mother-tongue acquisition," she said. "It must be spoken in the home and learned at a young age, and used every day." Sealaska Heritage will offer language classes in Tlingit, Haida and Tsimshian this summer. Students can receive college credit for completing the classes, which are co-sponsored by UAS. All three languages will be taught in Ketchikan. The Juneau program offers courses in Tlingit, second-language teaching methods and developing Tlingit-language materials. Tlingit-language immersion retreats are scheduled for Angoon and Haines, as well. The summer program attracts students who are committed to learning a Native language through a variety of ways, such as university courses in the regular school year and community discussion groups, said Yarrow Vaara, a language specialist at Sealaska Heritage. "This is just another opportunity for them to explore that," she said, but in a concentrated way. The summer courses use a teaching method called total physical response. The idea is that the students, who are mostly adults, will learn a second language the way a baby learns its first language: by being spoken to in the language and responding with actions that show understanding. Students become comfortable with the language before they speak it, Vaara said. This is the third and final year for the immersion retreats, which have been funded through a federal grant, Sealaska Heritage officials said. Students speak only in Tlingit during the retreats, which are scheduled for July 5-14 in Angoon and Aug. 15-24 in Haines. The retreats are best-suited to intermediate students, Vaara said. "The first couple of days it's just like trying to learn how to talk all over again," she said. "It's reprogramming your brain." Click here to return to story: http://www.juneauempire.com/stories/061605/loc_20050616014.shtml From cashcash at EMAIL.ARIZONA.EDU Fri Jun 17 17:00:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 17 Jun 2005 10:00:37 -0700 Subject: Radio shows bridge Guatemalan languages (fwd) Message-ID: Radio shows bridge Guatemalan languages By Tania Valdemoro Palm Beach Post Staff Writer Tuesday, June 14, 2005 WEST PALM BEACH ? Melodies first heard more than 1,500 years ago filled a broadcast studio Sunday morning when Herlinda Francisco changed compact discs. A caller from Jupiter had just requested a "marimba autoctona" song. The genre is one of Guatemala's oldest forms of music, dating back to pre-Columbian times. Its steady marimba is usually played at village dances, Francisco said. Between sets of marimba and cumbia music, Mayan activists on WPSP-1190 AM discussed farmworker rights, local job opportunities and locations for sending cash remittances to Guatemala in Mam, Q'anjob'al and Quiche ? indigenous Guatemalan languages rarely heard across the Florida airwaves. The two-hour weekly program is one of three radio shows in the state broadcasting music and discussion about the culture and experiences of Guatemalan immigrants in America. Through its partnership with Sterio Nebaj in Guatemala, the West Palm Beach-based show reaches an audience of 15,000 to 20,000 listeners in Guatemala and Florida, Francisco said. The show's broadcast extends locally from Martin to Broward counties. In the western part of the state, the Coalition of Immokalee Workers broadcasts a two-hour show in Mam and Q'anjob'al on Saturday and Sunday afternoons on WCTI-107.9 FM, known as Radio Conciencia. The shows are limited to the Immokalee area and reach about 5,000 people, said Rolando Sales, who hosts his show in Mam. There are 372,487 Guatemalans in the United States, according to the 2000 U.S. Census. Of the 28,650 Guatemalans in Florida, 6,576 live in Palm Beach County. The radio programs aim to preserve Mayan language and culture primarily by speaking in various dialects and playing native music, Francisco said. "We are not Hispanic," said Miguel Angel Chiquin-Yat, who founded the show in 1998 with Francisco and three others from the Lake Worth-based Organization of Maya People in Exile. "We speak Spanish, but we are Mayans." With 22 indigenous languages spoken in Guatemala, communicating to a wide audience can be a tall order. Out of necessity, Chiquin-Yat and Sales introduce songs and music segments in Spanish. The majority of Guatemalans, however, speak one or more Mayan languages; several do not speak Spanish at all, Chiquin-Yat said. Since February, the two groups have teamed up to broadcast a Mayan radio show every month, Sales said. He came to West Palm Beach from Immokalee Sunday to host the morning radio show with Chiquin-Yat. As a result, listeners in Palm Beach, Martin and Broward counties learn more about Guatemalans living in Immokalee, and vice versa. Sales and fellow farmworker Roberto Mendez spent several minutes after every music set discussing the Coalition of Immokalee Workers' mission to lobby for higher wages and promote farmworker rights. Among labor groups, the coalition is well-known for its three-year boycott of Taco Bell, which ended in March when the company agreed to pay a penny-a-pound increase to farmworkers picking tomatoes. The weekly Mayan language shows have proven to be a hit, radio hosts said. Many listeners send CDs of marimba and cumbia music to the radio stations, thereby boosting the shows' music selections and keeping them up to date with the latest songs. Sales said locals have tuned in to his show because they know they can hear marimba for an hour. Unlike the West Palm Beach show, the Immokalee shows devote their second hour of programming to translating discussions from Spanish to Mam and Q'anjob'al and vice versa. Still, radio hosts said they must work diligently to attract and retain listeners. The target audience for all three shows are people who already listen to a myriad of Spanish-language stations. Radio Conciencia and WPSP both play Latin-American music. The key to engaging listeners is to provide them with relevant information and use the radio to help them solve problems, said Lucas Benitez, the coalition's executive director. Radio Conciencia is obligated to serve the needs of its local community in exchange for its broadcast license, which the Federal Communications Commission granted two years ago after a lengthy application process. The station is one of Florida's 106 low-power FM stations. In 2000, the FCC began granting broadcast licenses to community-based groups that serve low-income communities. There are 600 low-power FM stations nationwide. Federal lawmakers are considering whether to expand the program further. Chiquin-Yat said his group is researching ways to get its own radio station like their Immokalee brothers. The group pays $15,000 a year to use WPSP's facilities, he said. In what is expected to be an active hurricane season, both groups said they would use the airwaves to make sure farmworkers and others are prepared for the storms. "Many people were spooked by the hurricanes," said Benitez, referring to the majority of farmworkers who return in September to pick tomatoes and oranges for several weeks. Their return coincides with the time when hurricanes often increase in size and strength. This year, Benitez will broadcast hurricane information in Mam, Q'anjob'al and two Mexican dialects, Zapotec and Mixtec, as well as in Creole. Chiquin-Yat also plans to provide farmworkers in Palm Beach and Martin counties with hurricane news. But Sunday's show made no mention of the hurricanes despite the passing of Tropical Storm Arlene Saturday over Florida's Gulf Coast. Thousands of Mayans in Lake Worth lost power and safe drinking water last year after Hurricane Frances struck. The radio programs have become indispensable, Mayan activists said, because they enable Guatemalan immigrant communities to survive economically and culturally. "We are proud to be able to speak in our own languages and reach a mass audience," Benitez said. "It helps farmworkers learn the laws of the United States and their responsibilities as residents here." Find this article at: http://www.palmbeachpost.com/localnews/content/local_news/epaper/2005/06/14/s1b_imradio_0614.html From mona at ALLIESMEDIAART.COM Fri Jun 17 17:31:14 2005 From: mona at ALLIESMEDIAART.COM (Smith) Date: Fri, 17 Jun 2005 12:31:14 -0500 Subject: seeking Native digital archivist In-Reply-To: <42AFF091.7070706@gmail.com> Message-ID: Thanks to all for helpful info. The project I'm workin' on is only in the imagination. yet in weeks we should have moved along enough that I'll let y'all know more. But it will involve language, independent producers, cultural programming, and stuff (aren't I helpful and clear?) More to come. Your info helps. Mia, hurray! Mona _________________________________ Some people are born on third base and go through life thinking they hit a triple. Barry Switzer (1937 - ) On Jun 15, 2005, at 4:10 AM, Anggarrgoon wrote: > Hi Mona, > AIATSIS in Canberra (Australia) has lots of experience with archiving > of various sorts - their web site is www.aiatsis.gov.au. They might be > able to help with suggestions. > All the best for your project, > Claire > From andrekar at NCIDC.ORG Wed Jun 22 04:12:22 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 21 Jun 2005 21:12:22 -0700 Subject: Language Resources Message-ID: http://www.ogmios.org/268.htm From andrekar at NCIDC.ORG Wed Jun 22 19:06:00 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 22 Jun 2005 12:06:00 -0700 Subject: Language Training Message-ID: Mark your calendars! The local Native Language Summit will be held on June 28th from 10 am to 6:00 pm (dinner included - hope for salmon!) and continuing on June 29th from 9 am to 5 pm. The Summit will take place in the Hupa Language Room located in the new cafeteria at Hoopa Elementary School - just past the highschool on Highway 96. PLEASE PASS THE WORD! The agenda will include: ? Tribal panels to showcase what each of the three local tribes (Hoopa, Karuk and Yurok) are doing in language restoration/preservation work ? Elder Voices - to answer the question "How is the thinking process different between Indian language and English? ? A showcase of successful language lessons and games to play in language classes ? A Language teacher's panel to discuss what are their challenges and their recommendations to help them in their efforts to teach the languages ? Tribal specific language meetings ? High school language students' voices - why is language important to them, what is helping them the most to learn the language, how can the school district or the tribes help to better support their language learning? ? A discussion on tribal certification of language teachers ? And a chance to develop a common vision for improving opportunities to learn language and to take language learning to a new level HOPE TO SEE YOU THERE! For more information Contact Sarah Supahan: ssupahan at humboldt.k12.ca.us or Call The Klamath Trinity School District (530) 625-4412 .:.? 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 -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2870 bytes Desc: not available URL: From stonefbr at GSE.HARVARD.EDU Fri Jun 24 19:13:06 2005 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Fri, 24 Jun 2005 15:13:06 -0400 Subject: Lunaape Language Immersion Camp In-Reply-To: <42AF1BEE.3040104@nau.edu> Message-ID: Yoh, Nii Duzhiinzi Bruce Stonefish, Nii dulaangoomaawak Takwax, Lunaape, Nii noongiiyeayii Delaware Nation, Ontario, Canada. Greetings, My name is Bruce Stonefish. My family is the turtle, Lunaape (Delaware). I am from the Delaware Nation in Ontario, Canada. For those of you interested in learning the Lunaape Language (Munsee Dialect), we will be holding our 1st Lunaape Language Immersion Camp. I have attached an information package. If you cannot open the attachment, Please feel free to contact me at: Bruce Stonefish stonefbr at gse.harvard.edu 519-401-3085 Anushiik -------------- next part -------------- A non-text attachment was scrubbed... Name: LUNAAPE LANGUAGE IMMERSION CAMP Final II.doc Type: application/msword Size: 61440 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:17:24 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:17:24 -0700 Subject: 24/7, Teens Get the Message (fwd link) Message-ID: 24/7, Teens Get the Message Digital devices keep young people connected -- to each other. E-mail is too slow but 10 hours a day on a cellphone isn't too much. http://www.latimes.com/technology/la-fi-alwayson23jun23,1,233558.story?coll=la-headlines-technology&ctrack=1&cset=true From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:23:39 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:23:39 -0700 Subject: Dictionary preserves language of the Haida (fwd) Message-ID: Web posted June 26, 2005 Dictionary preserves language of the Haida By ERIC FRY JUNEAU EMPIRE http://www.juneauempire.com/stories/062605/sta_20050626030.shtml Scholar John Enrico has compiled the first comprehensive Haida dictionary, the fruit of years of living among the last generation of people who spoke the language regularly at home. About 40 people speak Haida today, not all fluently, Enrico said. The Haida Dictionary was recently published by Sealaska Heritage Institute in Juneau and the Alaska Native Language Center at the University of Alaska Fairbanks. At $279, the two-volume, 2,180-page set is not the sort of book you pull off the shelf when you want to know the Haida word for "dog." It's a scholarly work from which academic linguists may further examine the relationship of Haida to other language families, a point of dispute. Educators also can develop teaching materials from it, said Tom Alton, editor at the Alaska Native Language Center. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:35:03 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:35:03 -0700 Subject: Rebirth of language (fwd) Message-ID: Rebirth of language By SIMON BEVILACQUA 19jun05 http://www.themercury.news.com.au/common/story_page/0,5936,15658081%255E3462,00.html NEW life has been breathed into the Tasmanian Aboriginal language. After more than five years' research and analysis, the Tasmanian Aboriginal Centre has given the Tasmanian community a glimpse of its language, known as palawa kani. The language has been used on interpretation boards on the summit of Mt Wellington, or kunanyi as the mountain is known to Aborigines. One panel states, "milaythina nika milaythina-mana" -- "This land is our country". In the late 1990s, the TAC embarked on a bold attempt to rejuvenate an Aboriginal language. Researchers scanned historical references, including journals of the d'Entrecasteaux expedition. There were thought to be a dozen or more Aboriginal languages in Tasmania and even more dialects. The language program has produced an amalgam of the languages. There are no capital letters in the language. TAC spokeswoman Trudy Maluga said the Aboriginal community decided to release parts of the new language only when it benefitted the Aboriginal community. "We have taken ownership of our language," Ms Maluga said. "This is a way of beating assimilation." Ms Maluga said many within the Aboriginal community could speak palawa kani fluently. Many Tasmanian towns feature Aboriginal names including Murdunna, Taroona, Teepookana and Nubeena. From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:39:12 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:39:12 -0700 Subject: Delegation, Elders to bring Alutiiq culture to New Zealand (fwd) Message-ID: Delegation, Elders to bring Alutiiq culture to New Zealand Article published on Thursday, June 23rd, 2005 By LAUREN VALONE Mirror Writer http://www.kodiakdailymirror.com/?pid=19&id=1631 In an effort to foster Native education programs and share knowledge on indigenous language and cultures, a delegation of Alutiiq leaders and educators have been invited to the 2005 World Indigenous Peoples? Conference on Education (WIPCE). The conference will be held in Hamilton, New Zealand on Nov. 27 through Dec. 1. It will be sponsored by Te Wananga o Aotearoa, a Maori organization which promotes indigenous educational programs and opportunities. ?We hope to get more ideas on how to integrate language and culturally responsive instruction into the Kodiak Island Borough School District, as well as with all different age groups,? said April Laktonen Counceller, Alutiiq language manager for the Alutiiq Museum. Oftentimes, Native schoolchildren feel disenfranchised and embarrassed because of their heritage, Counceller explained, and therefore suffer within the school system. With the information from the conference, Native leaders and educators hope to implement culturally relevant materials into schools and universities. When Native students in rural communities receive culturally based education, they are often more responsive and satisfied with their education, Counceller said. Counceller hopes to take inspiration from the Maori indigenous people of New Zealand who have managed to maintain a healthy written and spoken Native language through educational opportunities. In addition to meeting with this extremely impressive assembly of indigenous groups from around the world, the Kodiak delegation will also present four main topics. The presentation will include the Alutiiq Museum celebrating its 10th anniversary, the Alutiiq language revitalization program, the Native Educators of the Alutiiq Region and their efforts, and the Awakening Bear Celebration. People attending the conference include Counceller; Alisha Drabek, professor of English at Kodiak College; Susan Malutin, Native leader and educator; and Olga Pestrikoff and Peggy Stoltenberg, Old Harbor teachers. In addition, Native Elders Dennis Knagin, Mary Haakanson, Florence Pestrikoff and Nick Alokli will also attend. Counceller said they are raising money to help people attend the conference as the plane tickets alone will cost almost $4,000. The Shoonaq Tribe is pledging money, and they are waiting to hear from other tribes around the island. At the end of the summer there will probably be a fundraising dinner and raffle, Counceller said. Mirror writer Lauren Valone can be reached via e-mail at fisheries at kodiakdailymirror .com From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:41:50 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:41:50 -0700 Subject: Shirley makes Diné plight global (fwd) Message-ID: Shirley makes Din? plight global President seeks international aid to help preserve Navajo culture By Kathy Helms Din? Bureau http://www.gallupindependent.com/2005/june/062305culture.html WINDOW ROCK ? The Navajo Nation's president made a slam-dunk Wednesday all the way from Paris, France, where he met in private with a UNESCO official to ask help in saving Din? culture. The president was accompanied on his trip by First Lady Vickki Shirley, who will share her concerns today with French officials in Grenoble on DUI awareness and treatment. In addition to seeking protection for the Sacred Peaks, President Joe Shirley Jr. sought support from the highest level non-governmental organization in the world the United Nations Educational, Scientific and Cultural Organization (UNESCO) for recognition of Navajos' sovereign right to pass laws within its boundaries. Shirley and Assistant Director-General Ahmed Sayyad, External Relations and Cooperation for UNESCO, met in an hour-long session at the organization's headquarters in Paris where the president asked the United Nations to stand with the Navajo Nation and its people in their right to protect themselves against the harmful effects of radiation exposure due to uranium mining. "The lives of thousands of our hard-working, dedicated and patriotic miners who answered our country's call have been destroyed and their hearts have been repeatedly broken," the president said. "Among them we have lost many medicinemen, the holders of our most ancient songs, prayers and ceremonies that make us who we are as a people. This is the undisputed legacy that uranium has left in the land of the Din?." Shirley told Sayyad about the Nation's recent passage of the Din? Natural Resources Protection Act of 2005 which prohibits further mining and processing of uranium within Navajoland. "Uranium has not sustained the Navajo people. It has brought only death, illness, degraded lands and polluted water supplies," the president said, telling Sayyad it is believed that the companies which mined uranium within Navajo boundaries knew of the health risks associated with exposure yet still allowed Navajo men and their families to be exposed to the dangerous ore, dust and water. "As president, never again do I want to subject my people to exposure, to uranium and the cancers that it causes," he said. "The Din? Natural Resources Protection Act reinforces our sovereignty. "It protects our land and our water from being contaminated as it was in the past. However, there are those who would still like to weaken our sovereignty and gain access to the uranium under our land," President Shirley said. "For this reason, I appeal to UNESCO." Save language On yet another front, the Navajo Nation president appealed to Sayyad for support from the 2005 UNESCO General Conference in helping protect and preserve the Din? language. In 2000, Arizona voters passed Proposition 203 which required that only the English language be taught in the state's public school. The way the law was structured, it could not be waived, modified or set aside by any elected or appointed official or administrator without first amending the state Constitution. For thousands of Navajo children attending public schools on the Navajo Nation, this meant that educational instruction in their native language was outlawed and could no longer be taught in school. At the same time, Navajo research indicated that students were benefiting from Navajo language immersion programs available only through the public schools. "Like so many other indigenous languages of the world, the Navajo language of the Din? is threatened with extinction if not used, encouraged and supported, not only by our people but also by our educational institutions," President Shirley said. "For one to be truly and fully Din?, one must speak the language of the Din?. Only in this way will one understand the songs, prayers and ceremonies that have been passed down orally through countless generations of our people. "Our language is and remains an important and crucial part of our cultural identity and way of life. For those who do not know us or our culture to mandate that our langage not be taught in public schools within the Navajo Nation is to choose to vote us out of existence slowly over time," Shirley said. "This demonstrates a complete lack of understanding of Arizona cultures that were here before the American mainstream dominated, and their value." The Arizona Supreme Court has ruled that Proposition 203 is unconstitutional and Gov. Janet Napolitano considered the mother and sister of the Navajo people, according to Shirley on June 18 presented a plan calling for $185 million annually through 2009 be spent on Arizona's growing number of non-English-speaking students. "The loss of language equates to an irrecoverable loss of cultural, historical and ecological knowledge," President Shirley said. "To the Din?, language defines and gives expression to the world Din? people know. Our language is a gift to us from the Navajo deities known as the Holy People. It is in this language that we identify ourselves to them and through which they know us." In October 2001, the UNESCO General Conference unanimously adopted a universal declaration on cultural diversity, which also addresses language and biodiversity. The Navajo Nation endorses the principles of the declaration, said Shirley. "And I seek the support of the 2005 UNESCO General Conference to help protect and preserve the Din? language of the Navajo Nation so future generations of my people can continue our rich and distinct cultural identity as Din? people," he said. Final peak Shirley added that if UNESCO were to declare Dook'o'o'sliid, the San Francisco Peaks, a World Heritage Site, the cultural biological and historical diversity would be protected. "The Din? as a whole strongly object to the outrageous and profane violation of the sanctity of this holy place through artificial snowmaking using reclaimed wastewater," according to the president. "The Din? are a prayerful people, a resilient and strong people. But we know we can't do everything alone. We need help, and we must reach out," Shirley said. "I appear before this body to seek that help." The Navajo Nation has vowed to "challenge the desecration of this holy sanctuary with all means possible." From cashcash at EMAIL.ARIZONA.EDU Sun Jun 26 18:43:59 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 26 Jun 2005 11:43:59 -0700 Subject: Fifth title for picture dictionary series (fwd) Message-ID: Fifth title for picture dictionary series Issue 83 http://www.nit.com.au/thearts/story.aspx?id=5231 IAD Press, has published the fifth title in its valuable Picture Dictionary series - this time in the Warumungu language, spoken in Tennant Creek and its surrounding communities. ?Children and learners should sit down with old people and learn to speak language from them,? said the Warumungu contributors to the picture dictionary. ?Old people hold this language, Warumungu, for the young generations. Our children will learn our language and then keep it strong. Language teachers can use the picture dictionary in their classes. Learners can learn words for all sorts of things: family, country, plants and animals. Later they will know their language.? Warumungu people have worked together with linguists since 1982 to develop a spelling system that matches the sounds of the Warumungu language as closely as possible. A CD of readings by Dianne Nampin Stokes of a broad selection of the words and sentences in the Warumungu Picture Dictionary is included with the book. ? Compiled by Samantha Disbray with Warumungu speakers ($29.95 including CD, IAD Press). From stonefbr at GSE.HARVARD.EDU Mon Jun 27 01:39:37 2005 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Sun, 26 Jun 2005 21:39:37 -0400 Subject: Article - Technology Revitalizes Endangered Languages In-Reply-To: <1e3.392e79e.2b96307a@aol.com> Message-ID: Yoh, Nii Duzhiinzi Bruce Stonefish, Nii dulaangoomaawak Takwax, Lunaape, Nii noongiiyeayii Delaware Nation, Ontario, Canada. Greetings, My name is Bruce Stonefish. My family is the turtle, Lunaape (Delaware). I am from the Delaware Nation in Ontario, Canada. For those of you interested in learning the Lunaape Language (Munsee Dialect), we will be holding our 1st Lunaape Language Immersion Camp. I have attached an information package. If you cannot open the attachment, Please feel free to contact me at: Bruce Stonefish stonefbr at gse.harvard.edu 519-401-3085 Anushiik (PLEASE FORWARD TO INTERESTED PARTIES) -------------- next part -------------- A non-text attachment was scrubbed... Name: LUNAAPE LANGUAGE IMMERSION CAMP Final II.doc Type: application/msword Size: 61440 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Tue Jun 28 14:21:52 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Tue, 28 Jun 2005 07:21:52 -0700 Subject: Technology for Second Language Learning (fwd) Message-ID: REMINDER - REMINDER - REMINDER - REMINDER - CALL FOR PAPERS - Technology for Second Language Learning 3rd annual conference Assessment Issues Friday, September 30, 2005 Memorial Union, Iowa State University Keynote speaker Professor J. Charles Alderson, Lancaster University, UK. In conjunction with the conference of the Midwest Association of Language Testers (MWALT), where Susan Nissan, test developer extraordinaire at ETS, will be a guest speaker talking about the new internet-based TOEFL. We invite proposals for papers addressing the issues associated with assessment of language learning through technology and assessment of technology for second language learning. The following questions illustrate some of the themes at the intersection of TSLL and assessment: * How can assessment of learning goals be conducted in CALL programs? * How does the use of assessment in CALL affect students' learning? * How can researchers assess the quality of the experience learners engage in for language learning when they use CALL? * How does the use of technology for second language learning challenge assessment practices? * How can concepts and methods from assessment help researchers to interpret data about performance on technology-assessed second language learning tasks? Papers will be 20 minutes long with 10 minutes for discussion. Please submit a 200-word abstract to Volker Hegelheimer (volkerh at iastate.edu) by July 1, 2005. Please include your name, address, phone number, email address, and Web page address. You will be informed about acceptance by July 20, 2005. Hosted by the Program in Teaching English as a Second Language/Applied Linguistics, Department of English, and the CALL Club, Iowa State University, Ames, Iowa More info available at: http://www.iastate.edu/~apling/conf/tsll/2005/cfp.html Volker Hegelheimer, Ph.D. (UIUC, 1998) TESL/Applied Linguistics Program Department of English 341 Ross Hall Iowa State University Ames, IA 50011 Phone: (515) 294-2282 (office) Fax: (515) 294-6814 E-mail:volkerh at iastate.edu http://www.public.iastate.edu/~volkerh/ From andrekar at NCIDC.ORG Tue Jun 28 17:52:15 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 28 Jun 2005 10:52:15 -0700 Subject: World Stories Message-ID: 14 FEBRUARY-WORLD SHORT STORY DAY http://www.worldshortstoryday.org http://vision1.eee.metu.edu.tr/~metafor/ Introduction Language is the repository of the riches of the highly specialised cultural experiences of linguistic communities. When a language is lost, all of us lose the knowledge contained in that language's words and grammar. This knowledge can never be recovered if that language has not been studied or recorded, if no or only a limited number of literary works are written in that language, or if these literary works are not translated into other languages, or if no literary works are translated into that lang?age. It is this knowledge which helps us in learning the different ways of thinking about life, of approaching our day-to-day existence in the world. No other language can be used for a linguistic group to communicate with their spirits. ?There are many groups in the world whose languages are threatened by turmoil, loss of dentity, and marginalisation. When a group is unable to fully recall their own language, they are unable to speak any other language as native speakers. In the end they lose their history, their community, their literary traditions and their cohesiveness with their own language. Finally, such communities become aware of the fact that their language, culture, literature and values are not able to compete with those from the outside.?(1) The loss of language brings loss of identity, loss of literature, loss of sense of community, loss of traditional spirituality, loss of literary traditions. Therefore it is necessary for us to identify which languages and literatures are endangered around the world. They, their speakers and writers need our support, protection and respect. As it is stated in the Universal Declaration on cultural Diversity of UNESCO, culture should be regarded as the set of distinctive spiritual, material, intellectual, literary, creative and emotional features of society or a social group. It encompasses, in addition to art and literature, life styles, ways of living together, value systems, traditions and beliefs. Culture is at the heart of contemporary debates about identity, social cohesion, and the development of a knowledge based economy. Cultural diversity and the exercice of cultural rights are related to each other and it is necessary to promote the free flow of ideas by word and image; to preserve and promote the fruitful diversity of cultures. (2) The process of globalization is facilitated by the rapid development of new information and communication technologies. It is necessary to create conditions for renewed dialogue among cultures and civilizations. There should be solidarity in the world, among human beings, cultures, linguitic groups and literatures of these, on the basis of recognition of -cultural diversity -awareness of the unity of humankind -the development of intercultural exchanges (3) The best guarantees of international peace and security are: -to have respect for the diversity of cultures -to be tolerant -to have dialogue and cooperation in a climate of mutual trust and understanding (4) Aims and Goals The services that are aimed to be offered by the World Short Story Day Project, to all the short story writers in the world can be summarized as follows: Safeguarding creativity in literature and freedom of expression; supporting the short story genre, which is maybe the most difficult one among the other literary genres; highlighting the fact that the authors organizations in the world should contribute to the promotion of education in literature; supporting the idea that all languages have equal rights; avoiding autocensorship; encouraging short stories to be written, read in small, endangered and minority languages, and then to be translated into the world languages; establishing bridges and networks of communication among cultures in order to promote the culture of peace; protecting cultural diversity in the world; creating networks of communication between the writers' organizations, writers, readers, translators, publishers and media all over the world. The 14 February-World Short Story Day Project was, thus, designed to be a means of showing the whole world that the literary, linguistic, cultural and economic rights are to be seen as the civil and political rights of human beings in the world; and that establishing and promoting such a view can be achieved only through safeguarding the diverse ways of life styles and free thinking, as well as the endangered languages. Especially the languages which are stateless or under suppression. ?To enliven the oral literary tradition via short story ?To emphasize the relationship between the short story genre and other branches of art ?To consider short story as a voice created for the human being by the human being ?To understand why the most successful short stories are written at times and places where disturbing and painful social and political crisis have arisen ?To Explain why short story is but the cry of the lonely and the marginal ?To perform activities contributing to and taking their source from art, literature, philosophy, adventures, human soul, living styles and forms of thinking ?To analyse why a kind of communication full of love and peace exists between the short story and its writer, the reader and the short story ?To expose why each short story is but flow of emotions and a new adventure for its own writer ?To highlight the reason why short story readers of all ages and occupations are ready to share with one another, every story written..It is because of all of the above mentioned reasons and goals that we, the men and women of letters are all fascinated by this very special day. We, still are being fascinated with the magic of the above mentioned reasons and goals of the World Short story Day. Promoting the Communication between Languages, Literatures and Cultures through a Short Story Week which Includes a "World Short Story Day" Method Supporting the week titled "Communication Through Short Story Week" which includes "February 14 - World Short Story Day" There may be at least 300 readings in at least 150 cities all over the world. To achieve this, the following hierarchical and systematic method can be proposed: 1-Coordinators a-International Program Coordinators: In general, they are expected to contact, with national coordinators, reading coordinators, short story writers, editors, publishers, academicians, researchers, translators, short story lovers of all ages, from all corners of the world. They ask and encourage them to set up readings in their countries. ?International Short Story Reading Coordinators ?Coordinating Directors for the Short Story Reading Societies b- National Program Coordinators : They are expected to contact local program coordinators, ask and encourage them to set up readings in their cities and towns and support them financially. c- Local Program Coordinators : They are expected to hold festivals and reading days in their cities and towns. 2- Programmes a-World Short Story Day programmes : held by the International Short Story Reading Coordinators create a communication among civilizations through short story programmes b- Programmes held at the world famous places: ?Short story readings on international grounds like United Nations Building. Such buildings are owned by the peoples of the world. They belong to none of the countries. Short stories may be read at United nations, Mt. Everest, West Phillipines Sea, at the Golden Horn, Bosphorus or Antarctica. ?Readings and Short story festivals can be held throughout countries, at famous museums, universities. ?International Societies for short story writers and lovers can be created. ?Short Story Host Community Groups can be established. ?Short Story Spots can be produced for the TVs. ?Digital Short Story Spots for the TVs can be worked on ?Coordinating Directors for the short Story Societies can be developed in certain countries. c- Computer Projected Translations: During the readings, the translations may be computer projected on the large screens behind short story writers. d- Lectures, discussions readings, the programmes may include lectures, discussions, interviews, films, exhibitions and special projects about contemporary short story. 3-Web-Sites They may attract many short story writers, story lovers, academicians. There are 8 million web-sites on the internet. 600 000 of them are e-commerce cities. Only 230 000 are poetry sites. How many of them are short story web sites ? Web based magazines can be created. In fact there are web-sites dedicated to the short story genre. Such web-sites give the international audience chance to read the works of the short story writers, translators and editors. These web-sites may become a portal for international short story. We have started two web-sites and an E-Journal: Middle East Technical University (METU) Ankara, Turkey (2002): http://www.vision1.eee.metu.edu.tr/~metafor/wssd.htm WORLD SHORT STORY DAY E-JOURNAL (ISSN : 1305-4511) A Multilingual Electronic Collection of Short Stories and Essays - Free Access to the Works of World Short Story Writers and Multilingual Translations as a contribution of the Translation and Linguistic Rights Committee of the Turkish PEN Center, to diversity, http://www.worldshortstoryday.org 4- E-Books / Anthologies / e-journal archives : Anyone in the world will be able to read and see the visual representations of publications from different cultures, literary traditions and civilizations. 5- E-Mail Lists : Creating e-mail lists and encouraging people to join certain e-mail lists help them to get information on world events related to short story activities. Thus, we hope that the World Short Story Day Project will be popularized all over the world, in the name of all the above mentioned aims and goals, in the very near future, in the days, weeks, months and years ahead. It will thus be a bridge between literatures, life styles, cultures, languages and regions. THE WEB ADDRESSES WHERE THE ?WORLD SHORT STORY DAY E-JOURNAL? CAN BE REACHED http://vision1.eee.metu.edu.tr/~metafor/ http://vision1.eee.metu.edu.tr/~metafor/oyku/oykulist.htm http://vision1.eee.metu.edu.tr/~metafor/wssd.htm WORLD SHORT STORY DAY E-JOURNAL (ISSN : 1305-4511) http://www.worldshortstoryday.org A multilingual electronic collection of short stories and essays Free access to the works of World Short Story writers and multilingual translations And http://www.sootus.com From cashcash at EMAIL.ARIZONA.EDU Wed Jun 29 18:33:42 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 29 Jun 2005 11:33:42 -0700 Subject: Dictionary may preserve language of the Miami (fwd) Message-ID: Wednesday, June 29, 2005 Dictionary may preserve language of the Miami The Associated Press http://news.enquirer.com/apps/pbcs.dll/article?AID=/20050629/NEWS01/506290399/1056 MIAMI, Okla. - Without a fluent speaker left, the Miami Tribe of Oklahoma hopes to revive its language through the publication of a dictionary. Daryl Baldwin, a co-editor of the dictionary, said the book is drawn from records spanning three centuries, beginning with dictionaries created by French missionaries of the late 17th and early 18th centuries and including word lists and texts collected in the 19th and early 20th centuries. The project, a collaborative effort with Miami University of Ohio, began in 1991. "Our language is rich and complex," said Baldwin, 42. "The dictionary proves it is a lie that the 'savage' Indian only needed 2,000 or 3,000 words to communicate." The language died out as part of an English-only campaign the U.S. government conducted in an assimilation policy that lasted into the 1960s. "I never learned the language," said Floyd Leonard, the tribe's 78-year-old chief. "It wasn't something that was done when I was a child." Baldwin, an Ohio native and Miami Tribe of Oklahoma member, said a language is part of what defines a people. "Most of us have been removed from our cultural heritage," Baldwin said. "We started asking, What is Miami? Without speakers of the language, it's hard to get a glimpse of what that means. Language is culture." The dictionary came out about two weeks ago. Other projects planned include a field guide to plant species found in the tribe's historical lands in Ohio and Indiana expected to be finished later this year, and a mapping project that will reclaim tribal place names, which is under way. An audio CD of Miami speakers that contains vocabulary, phrases, conversation, the Miami origin story and the Lord's Prayer was completed in 2002. From cashcash at EMAIL.ARIZONA.EDU Wed Jun 29 18:35:54 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 29 Jun 2005 11:35:54 -0700 Subject: Languagee program preserves ancient language (fwd) Message-ID: Languagee program preserves ancient language http://www.cibolabeacon.com/articles/2005/06/28/news/news1.txt ACOMITA - Six boys sit around a table with leather and metal tools piled in front of them. Across the room, five girls gather around another table topped with sewing machines and a rainbow of fabric. In this makeshift classroom at the Acoma Senior Citizens Center, the Acoma Language Retention Program brings together young and old tribal members in traditional activities that will enable Acoma culture to be preserved and passed on to future generations. A little over eight years ago, the Acoma Language Retention Program was started as a way of teaching the Keresan language to several generations of non-Keresan speaking Acoma children. Ninety youngsters enrolled. Acoma tribal member and director of the language program, Vina Leno, said her past four years with the program have been the best of her 33 years serving the Acoma people. "This program has been the most rewarding, and I truly enjoy working with our community members," she said. Leno said the program began back in 1997 when two women, Dr. Christine Simms from the University of New Mexico Department of Linguistics, and Donna Boynton, a certified teacher from Acoma, got together with a group of elders and discussed what losing the Keresan language might mean for the future of the pueblo. "The elders agreed that if we do not teach the language to the young ones, we will eventually lose our language and then we will not have a culture," said Leno. She said the first group of students was assembled in what was called an "immersion camp." Leno said the feedback from the students that first summer was extremely positive, and the students asked if they could study Keresan again every summer. According to Leno, the following year the two women submitted their first planning grant to the Administration for Native Americans. The tribe was awarded $50,000 to survey the Acoma community about the importance of developing a language-retention program. Leno said the tribal members responded favorably to a community-based language program. "The results showed that a lot of our young people wanted to speak the language," she said. The program has continued to hold an immersion camp every summer, said Leno, focusing on a different age group each year. She said some children came back to the program and told their teachers that when they tried to speak Keresan at home, their parents did not understand the language. "Our program director at the time felt that there was also a need to teach the parents," said Leno. The director went on to explain that the program had to educate the elders about new language teaching methods that were being used to teach the Acoma students. "Our people used to learn the language by talking to their parents or grandparents, but now things are different," said Leno. She added that not all parents and grandparents could speak the language fluently enough to teach other family members. Acoma language teachers are now certified by the pueblo and have access to the Cibola County school system where they teach classes at Laguna-Acoma and Cubero, and also at the Sky City Community School. "We also discovered that one group that was not being helped was the high school aged student," said Leno. Leno said the program has had tribal members come to the program wanting to teach Keresan, but they discover that just being able to speak the language does not mean they can teach it. "They find out there are lesson plans to develop, and they say that is not how we were taught the language," Leno said. Leno said it was a little difficult to get the elders to understand that the kids of today are learning in a classroom setting and that new methods can be applied when teaching an ancient language. The Acoma Retention Program currently has 11 students and is conducting classes in moccasin making for the boys and traditional dress making for the girls. From 2-4:30 p.m., the students - with their Keresan names pinned to their shirts - take instruction from Acoma elders, learning the names of their "tools" in the Keresan dialect. "I like it, it is fun and I get to make my own dress instead of asking someone else to make me one," said Doreena Howeya, a student in the program. Howeya said making the dresses is not hard because the teachers have been making it fun to learn. Leno said some elders were also concerned that the students would not benefit from learning the old ways when they venture beyond the reservation. "Here is the western way and the traditional way. The students don't need either way, they need both ways in order to survive and identify themselves as Acoma people," Leno said. By Will Kie From andrekar at NCIDC.ORG Thu Jun 30 19:32:43 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Thu, 30 Jun 2005 12:32:43 -0700 Subject: Archived Choctaw Classes Message-ID: http://www.choctawschool.com/FlexWeb/Section.aspx?sec=7