From cashcash at EMAIL.ARIZONA.EDU Thu Sep 1 20:03:44 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 1 Sep 2005 13:03:44 -0700 Subject: IT Training: Do We Have to Talk the Talk? (fwd link) Message-ID: IT Training: Do We Have to Talk the Talk? http://www.campus-technology.com/article.asp?id=11695 [note: more discussion on the "digital natives". pcc] From cashcash at EMAIL.ARIZONA.EDU Fri Sep 2 14:34:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 2 Sep 2005 07:34:09 -0700 Subject: Revered keeper of Piegen tongue, cultural icon dies (fwd) Message-ID: Revered keeper of Piegen tongue, cultural icon dies By KAREN OGDEN Tribune Enterprise Editor http://www.greatfallstribune.com/apps/pbcs.dll/article?AID=/20050830/NEWS01/508300303/1002 BROWNING — Efforts to revive the fading Blackfeet language suffered a blow Friday with the death Thomas Blackweasel, an elder who spent much of his life studying and teaching his native tongue. Blackweasel, 70, died of natural causes Friday in Kalispell. "We're very surprised and we're also very saddened because we've lost an extremely valuable person in regards to language revitalization on the reservation," said Darrell Kipp, director of the Browning-based Piegan Institute, which works to promote and preserve the tribe's native tongue. Blackweasel's voice was a familiar one on the reservation, where he opened countless ceremonies and public events with prayers and introductions in Piegan, the Blackfeet's original language. "Mr. Blackweasel spoke his language with pride and dignity in public at all times wherever he could," Kipp said. "He was not one who lessened the fact that he knew the language." A fluent speaker of Piegan since childhood, Blackweasel earned his GED and went on to become a scholar of his native language. He received formal training in orthography, the practice of recording language according to spelling conventions, at the University of New Mexico, according to his wife, Doreen. Gregarious and multi-talented, he had served on the Blackfeet Tribal Business Council and, in younger years, was a champion calf roper. Blackweasel taught Piegan on and off at the Blackfeet Community College, where he also lectured on a variety of other issues including land use, tribal constitutions and treaties, said Marvin Weatherwax a current Piegan language instructor at the college. "He was very well-versed in the culture and also the life of the (Blackfeet), the political scene past and present," Weatherwax said. Blackweasel, along with his wife, was a major contributor to a permanent Blackfoot gallery — titled "Niisitapisinni: Our Way of Life" — at the Glenbow Museum and Archives in Calgary. He was a current member of the Blackfeet Language Studies Advisory Board. Today fewer than 200 people on the Blackfeet Reservation are fluent Piegan speakers, Kipp said. At 70, Blackweasel was among the youngest. What's more, his formal linguistic training allowed him to effectively teach and record the language. And he was generous with his knowledge. Although Blackweasel often worked as a professional linguist, he donated an enormous amount of his time to the community, Kipp said. Darrell Norman, a Blackfeet artist and historian, often turned to Blackweasel for help with his language studies. Norman opens his cultural presentations at Glacier National Park, through the "Native America Speaks" program, in Piegan. "I've learned to be semi-fluent from people like Tom who were willing to share their time," he said. "...I was always grateful for Tom." On the Web: Blackweasel was a contributor to an on-line exhibit on Blackfeet life through the Glenbow Museum in Calgary. The site is located at http://www.glenbow.org/blackfoot/EN/html/index.htm. Reach Tribune Enterprise Editor Karen Ogden at kogden at greatfal.gannett.com or at (406) 791-6536 or (800) 438-6600. Originally published August 30, 2005 From andrekar at NCIDC.ORG Fri Sep 2 20:20:39 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 2 Sep 2005 13:20:39 -0700 Subject: T.O. Message-ID: ~~   **ATTENTION ALL O'ODHAMS**  ~~ TOHONO O'ODHAM LANGUAGE CLASS WED., SEPT. 7, 2005 6:30 - 8:30 p.m. held at: United American Indian Involvement, Inc. 1125 W. 6th Street Los Angeles, CA   90017 (213) 202-3970 Let's preserve our language!  This first meeting is to see who is interested, get to know one another, set some goals or group vision of where we want to go with the language.  THEN next meeting we can dive into actually learning.   Let's all work together to make this a meaningful and successful experience.   All ages are welcome, and everyone knowledgeable of the language (from none to fluent) are welcome!    *Slide Show of "Tohono O'odham Nation Visits LA" from July, 2005. Info:   Jennifer Villalobos (818) 434-3850   or   Annette Phoenix (323) 514-9384 (Please feel free to distribute this info to all interested parties!) ~ ~ <> ~ ~ <> ~ ~        ~ ~ <> ~ ~ <> ~ ~        ~ ~ <> ~ ~ <> ~ ~ -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 966 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Tue Sep 6 18:18:44 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 6 Sep 2005 11:18:44 -0700 Subject: Navajos move to take control of classrooms from states (fwd) Message-ID: Tuesday, September 06, 2005 - 12:00 AM Navajos move to take control of classrooms from states THE ASSOCIATED PRESS PHOENIX -- Navajo Nation leaders have taken an initial step toward taking over control of their classrooms from the state, saying they'd be better off to run schools on their territory. Schools on the reservation are currently overseen by the Arizona, Utah and New Mexico Departments of Education as well as the Bureau of Indian Affairs. Parochial schools are under the purview of the Diocese of Gallup in New Mexico. But in July, Navajo Nation legislators exercised sovereign powers to change their education code, creating an 11-member board and a superintendent of schools to be in place by 2017. "It would be a department equal to or better than the three where our children attend schools," said Leland Leonard, director of Navajo Nation's Division of Dine Education. "The current academic approach is a borrowed concept from BIA and the state," Leonard said. "We want to close the achievement gap by building our own standards." Navajo leaders say creating their own department of education and instituting their own testing and learning standards would be better suited for Navajo students. That could mean Navajo students would not need to take state-mandated tests, such as Arizona's AIMS test, to receive a high school diploma or even glance at the national standardized test. However, Navajo leaders say they're not interested in assuming financial control of the state's $140 million budget for the schools, which educates 21,000 students. State officials seem open to the concept if transferring control of schools to Native American governments but say it's a difficult prospect. The Navajo Nation has eight large public schools, many located in urban residential areas like Tuba City, Kayenta and Chinle. Tom Horne, superintendent of Arizona Public Instruction, said he agreed to be "open-minded" about the Navajo Nation's plan and had met with tribal leaders in June. However, district employees, governing school board members and parents from Navajo district school are already inquiring about how realistic the Navajo Nation plan is, Horne said. Percy Deal, a member of the board of supervisors in Navajo County, is ecstatic about the tribe's philosophy to exert sovereignty. What troubles him is the elimination of Arizona standards and the high-stakes tests like AIMS and TerraNova. "That is to say, we have our own standards and we only learn about our little world and we don't want our students to compete on the national level. That is wrong," Deal said. "Our children's world, their future, is not within the Navajo Nation. It is outside the reservation. So they have to compete nationally." National test scores at reservation public schools fall below the 50th national percentile mark in language arts, math and reading. Navajo students improved on AIMS 2005, a test which was made easier to take than in previous years. "I'm still responsible for the academic performance of the schools. If they (Navajo Nation) want to take over that responsibility, they have to convince Congress to pass a law transferring that responsibility from me to them," Horne told The Arizona Republic. Leonard, former chief executive officer of the Phoenix Indian Center, believes Navajo-crafted curriculum, standards and testing would benefit Navajo children. For example, he said school districts could require that the Navajo language be taught as part of the curriculum. Horne said the state does not object to the teaching of Navajo language and culture with one exception -- students must still become proficient at English. "Once they are proficient in English," Horne said, "then teaching Navajo and culture is a positive thing." Cyndi Thompson, a parent at Chinle Unified School District, said many parents are unaware of the tribe's plan to consolidate all schools under its own department of education. She said she's satisfied with her children's schools but admits she overhears the community repeat, "Nihina'nitin baa'diil diih," or "our oral Navajo philosophy and instruction is fading." This story appeared in The Daily Herald on page D4. This article comes from The Daily Herald http://www.newutah.com/ The URL for this story is: http://www.newutah.com/modules.php?op=modload&name=News&file=article&sid=63684 From fmarmole at EMAIL.ARIZONA.EDU Wed Sep 7 03:53:52 2005 From: fmarmole at EMAIL.ARIZONA.EDU (Francisco Marmolejo) Date: Tue, 6 Sep 2005 20:53:52 -0700 Subject: North American Higher Education Conference - Deadline for discounted registration Message-ID: Dear colleagues: If your institution is interested in developing linkages with colleges and universities from Canada, the U.S., Mexico and the Caribbean, as well as from other Latin American countries, please consider attending this event which will be held in San Juan, Puerto Rico on October 12-15, 2005. Regards, Francisco Francisco Marmolejo Executive Director Consortium for North American Higher Education Collaboration (CONAHEC) University of Arizona PO Box 210300 220 W. Sixth Street. Tucson, AZ 85721-0300 USA  Tel. (520) 621-9080 / 621-7761 Fax (520) 626-2675 Email: fmarmole at email.arizona.edu http://conahec.org ________________________________________ REGULAR REGISTRATION RATE EXPIRES ON SEPTEMBER 9. REGISTER NOW! http://conahec.org Dear Colleague, We are excited about our line up of speakers and participants who will be joining us in Puerto Rico for CONAHEC's 10th North American Higher Education Conference, October 12-15, 2005 in San Juan! We hope you'll be there too! This gathering is considered the premier networking and information sharing event for education leaders and practitioners in Mexico, Canada and the United States! The theme is "Beyond Boundaries: Building Bridges of Collaboration in Higher Education". For complete information, visit http://conahec.org and follow the link to the conference Web site. Agenda We invite you to read the revised program that we have just posted on our site: http://www.conahec.org/conahec/Conferences/SanJuan2005/english/Agenda.pdf Conference Registration Deadline If you haven't registered already, please register online at our conference Web site (http://conahec.org) TODAY! The regular registration rate expires at midnight on Friday, September 9, 2005. Those registering after that time must pay the more expensive on site "late rate". Also if you register later, your name and contact information won't be included in the directory of attendees. If you don't have online access, call Stefan Baumann at (520) 621-7761 in the U.S. to register, or send him an email at sbaumann at email.arizona.edu Hotel Rooms The Caribe Hilton in San Juan is not going to honor the special 'CONAHEC conference' rate after September 12. Call the hotel today to get one of the last rooms at the preferential rate of $140 plus tax per night. The Caribe Hilton Telephone: +1 (787) 721-0303 Toll free from USA and Canada: 1 (800) 468-8585 Fax: +1 (787) 724-6992 E-mail: reservations.caribe at hilton.com Travel Please also visit our conference website for discount air travel and car rental rates at: http://www.conahec.org/conahec/Conferences/SanJuan2005/english/en_TravelInfo rmation.html We look forward to seeing you in San Juan, Puerto Rico! Francisco Marmolejo Executive Director Consortium for North American Higher Education Collaboration (CONAHEC) University of Arizona 220 W. 6th St. University Services Annex, Bldg. 300A Rm. 108 PO Box 210300 Tucson, AZ 85721-0300 USA Phone: (520) 621-9080 Fax: (520) 626-2675 E-mail: fmarmole at u.arizona.edu http://conahec.org To be added to CONAHEC's email distribution list, register at http://www.conahec.org, and choose to receive the General News (formerly Elnet-L) and/or U.S.-Mexico Borderlands News. From cashcash at EMAIL.ARIZONA.EDU Thu Sep 8 17:55:22 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Sep 2005 10:55:22 -0700 Subject: Publisher pledges $1.6 million for endangered languages (fwd) Message-ID: Publisher pledges $1.6 million for endangered languages Global effort needed to halt loss of priceless cultural knowledge for immediate release -- Sept. 1, 2005 http://www.bellaonline.com/articles/art35402.asp (Victoria, Canada and Oxford, UK and Gaborone, Botswana) Over 6,500 indigenous languages around the world are severely endangered. With the last remaining native speakers of many dialects dying each year, one publishing company is pledging over $1.6 million to help in the global race to document and teach these languages to youth. The donation by Trafford Publishing is being announced today to over 800 delegates from over 80 countries gathering at WITFOR 2005, a UNESCO- and European Union-sponsored conference in Botswana, convened to discuss ways to give access to technology to those in the developing world. Have them write books, urges Trafford Publishing, an innovative company which revolutionized the publishing industry when it created a process known as 'on-demand publishing' ten years ago. Now over 3,000 independent authors publish their books each year with the company whose main offices are in Victoria, Canada and Oxford, England. Books are printed 'on-demand' one at a time to fill orders from bookstores and individuals, with most orders placed on the Internet. Trafford is pledging to underwrite approximately $1,600,000 in publishing costs over the next ten years. The programme will make available primers for school children, dictionaries and local stories -- one book will be published in each of 650 endangered languages. "When a native language dies out, we've lost forever our chance to learn cultural truths," says Trafford CEO Bruce Batchelor. "Philosophy, lifestyle, science, healing -- all the nuances are tied up in the grammar, vocabulary and way of speaking. It is a tragedy if a language that encapsulates tens of thousands of years of a group's culture is lost forever. It's like standing by watching the destruction of the ancient library at Alexandria, without trying to put out the fire." Trafford has already published primers in 10 Canadian aboriginal endangered languages, and is sponsoring urgent work to document an endangered language in Namibia. Batchelor hopes the magnitude of Trafford's pledge will bring attention to the situation and encourage donations in equipment from hi-tech manufacturers. "Some communities really need a few key tools to document their language and then plug into the best revival practices. An iBook, iPod, microphone, digital camera, solar battery charger, a week's on-site technical training -- those would be part of the most basic linguistic rescue kit," says Batchelor, listing the sponsorship possibilities. Trafford's gift was prompted by a request by Bothas Marinda of Namibia to have a book published in his community's language. Peter Brand of First Peoples' Cultural Foundation, a Canadian non-profit which will be helping Marinda, passed along the idea to Batchelor who didn't want to limit this to only a few first nations or tribes. "It is ironic that most of these languages have been almost wiped out because of 'modern' culture," notes Batchelor. "Now we can use innovations in publishing and technology to enable and empower locals to document and then teach their languages." Brand and FPCF Executive Director Tracey Herbert are making the pledge announcement on Trafford's behalf at the conference during a presentation about FirstVoices.com, pioneering language revitalization technology developed by the foundation. Aboriginal groups from 5 continents are using or preparing to use web-based dictionaries that hyperlink to pictures and the sound of each word being pronounced. Brand's team can convert standard PC keyboards for typing aboriginal characters which can be printed on most laser or inkjet printers in the international Unicode font standard. Trafford Publishing (www.trafford.com) is a one of the world's most prolific publishers, releasing over 3,000 new titles in 2005. It was the first company in the world to offer 'on-demand publishing' services for business, agencies and individuals. Trafford's services are now being used by independent authors from over 105 countries. Its books are sold through major distributors and retailers around the world, with printing done in Canada, USA and UK. Trafford uses 'green' energy from solar and wind to power its own print shop, which uses recycled paper. Some titles are also available as eBooks. FirstVoices.com is a set of web-based languages archiving and teaching resources, developed by First Peoples' Cultural Foundation -- a Canadian-based Indigenous non-profit society, based in British Columbia. Recent exposure for FirstVoices.com at international conferences in Canada, Japan and now Botswana are raising the profile of the unique language tools, originally developed for the 198 First Nations in BC. The invitation to showcase FirstVoices.com in Africa acknowledges the successful development and implementation of a made-in-Canada technology solution developed by Indigenous people, for Indigenous people. The Government of the Republic of Botswana, in collaboration with the International Federation for Information Processing (IFIP), will host the second World Information Technology Forum (WITFOR) in Gaborone, Botswana from August 31 to September 2, 2005. The meeting will address issues critical to developing countries, such as the application of information/communications technology (ICT) in fighting HIV/Aids, poverty, access to education, environment, as well as social, ethical and legal consequences of IT. It will also showcase leading-edge ICT solutions for economic development, as well as best practice projects from around the world. The conference takes place at the Gaborone International Conference Centre (GICC) in Botswana. www.witfor.org Based on retail pricing applicable to the various currency zones, Trafford's pledge is worth approximately $1,656,850 Canadian dollars or $1,266,850 US or 1,202,500 euro or 876,850 UK pounds. Indigenous language teams can access publishing services by contacting Peter Brand at peter at fpcf.ca. The First People's Cultural Foundation is developing criteria to determine which groups will benefit from Trafford's donation of 65 publishing packages per year for 10 years. To arrange interviews, contact: Annette Humphries, Trafford Publishing, annette at trafford.com Peter Brand, peter at fpcf.ca (Please note that Peter is working in Africa until mid-September, so may not reply immediately to emails.) Bothas Marinda of Namibia whose village of Caprivi received a basic language rescue kit sponsored by Trafford Publishing, First Peoples' Cultural Foundation and other donors. Bruce Batchelor, CEO of Trafford Publishing and Peter Brand of FirstVoices.com with some of the technology being donated to help save an endangered aboriginal language in the Caprivi region of North-eastern Namibia. "Everyone at Trafford is pleased to have the opportunity to support the documentation of the Khwedam language in Namibia, and monitor the successes," says Batchelor. "We encourage other companies and groups to contact the First Peoples' Cultural Foundation about sponsoring the revitalization of an endangered language. Trafford will be contributing the publishing costs, while you can help sponsor the equipment and training." Content copyright © 2001-2005 by Deborah Adams. All rights reserved. This content was written by Deborah Adams. If you wish to use this content in any manner, you need written permission. Contact Deborah Adams for details. From cashcash at EMAIL.ARIZONA.EDU Thu Sep 8 17:57:11 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Sep 2005 10:57:11 -0700 Subject: Publisher Pledges US$1.26 Million for Endangered Languages (fwd) Message-ID: Wednesday 7 September 2005 Publisher Pledges US$1.26 Million for Endangered Languages VICTORIA, British Columbia, OXFORD, England and GABORONE, Botswana, September 8 /PRNewswire/ -- - Global Effort Needed to Halt Loss of Priceless Cultural Knowledge http://www.prnewswire.co.uk/cgi/news/release?id=153069 Over 6,500 indigenous languages around the world are severely endangered. With the last remaining native speakers of many dialects dying each year, one publishing company is pledging over US$1.26 million to help in the global race to document and teach these languages to youth. The donation by Trafford Publishing was announced last week to delegates from over 80 countries gathered at WITFOR 2005, a conference in Botswana held to discuss how technology could help the developing world. Have them write books, urges Trafford Publishing, an innovative company which revolutionized the publishing industry when it created a process known as "on-demand publishing" ten years ago. Now over 3,000 independent authors publish their books each year with the company whose main offices are in Victoria, Canada and Oxford, England. Books are printed 'on-demand' one at a time to fill orders from bookstores and individuals, with most orders placed on the Internet. Trafford is pledging to underwrite US$1,266,850 in publishing costs over the next ten years. The programme will make available primers for school children, dictionaries and local stories -- one book will be published in each of 650 endangered languages. "When a native language dies out, we've lost forever our chance to learn cultural truths," says Trafford CEO Bruce Batchelor. "Philosophy, lifestyle, science, healing -- all the nuances are tied up in the grammar, vocabulary and way of speaking. It is a tragedy if a language that encapsulates tens of thousands of years of a group's culture is lost forever. It's like standing by watching the destruction of the ancient library at Alexandria, without trying to put out the fire." Batchelor hopes the magnitude of Trafford's pledge will bring attention to the situation and encourage donations from other companies. "Some communities really need a few key tools to document their language and then plug into the best revival practices. An iBook, iPod, microphone, digital camera, solar battery charger, a week's on-site technical training -- those would be part of the most basic linguistic rescue kit," says Batchelor. "It is ironic that most of these languages have been almost wiped out because of 'modern' culture," notes Batchelor. "Now we can use innovations in publishing and technology to enable and empower locals to document and then teach their languages." Trafford Publishing (www.trafford.com) is a one of the world's most prolific publishers, used by independent authors from 105 countries. Its books are sold through major distributors and retailers around the world, with printing done in Canada, USA, Germany and UK. Trafford uses 'green' power from solar and wind for its own print shop, which uses recycled paper. Some titles are available as eBooks. Trafford has published primers in 10 Canadian aboriginal endangered languages, and is sponsoring urgent work with the Khwedam language spoken by the San Bushmen of the Kalahari. International Federation for Information Processing (IFIP) hosted the second World Information Technology Forum (WITFOR) in Gaborone, Botswana from August 31 to September 2, 2005. The meeting addressed using information/communications technology in fighting HIV/Aids, poverty, access to education, environment, as well as social, ethical and legal consequences of IT. From pasxapu at DAKOTACOM.NET Thu Sep 8 20:37:51 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Thu, 8 Sep 2005 13:37:51 -0700 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (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 isbae at UAA.ALASKA.EDU Thu Sep 8 21:38:03 2005 From: isbae at UAA.ALASKA.EDU (Brett Encelewski) Date: Thu, 8 Sep 2005 13:38:03 -0800 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) Message-ID: It is too late of notice for me to attend this (being it starts next Monday) but I am highly interested! Does anyone know if this is an annual workshop? If so, about when (next year) do you think it will go on again? BRETT A. ENCELEWSKI Tribal Archivist [Dena'ina Language Project] Kenaitze Indian Tribe, IRA Kenai, Alaska "A people with no history has no past, and therefore no future." --Robert A. Heinlen "Think globally, dream universally." --Unknown ----- Original Message ----- From: phil cash cash Date: Thursday, September 8, 2005 12:37 pm Subject: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) > 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 jtucker at STARBAND.NET Fri Sep 9 14:42:34 2005 From: jtucker at STARBAND.NET (Jan Tucker) Date: Fri, 9 Sep 2005 10:42:34 -0400 Subject: Assimilation, in the 21st century? In-Reply-To: <1103462130.41c57ef2c283b@webmail.kabissa.org> Message-ID: Don, How about discussing cultural pluralism and how will cultural diversity survive in the "global culture"? How are individual cultural traditions and languages changing, being preserved, being revitalized? What is loss to human kind if assimilation takes place? Are there models to look at that will shed light on cultural preservation in an era of rapid assimilation by subtraction? Talking about assimilation is more in line with the colonial perspective and after the fact. Talking about this issue from the pluralist view point or even separatist viewpoint you can highlight what groups have done to adapt to the changing world and the impact of their actions assimilationist or pluralist on the groups affected. I prefer to look from that other side of assimilation myself. jan tucker adjunct professor applied cultural anthropology Lake City Community college Saint Leo University -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Donald Z. Osborn Sent: Sunday, December 19, 2004 8:16 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Assimilation, in the 21st century? I would like to invite anyone interested to participate in a consideration of the concept of assimilation on the Assimilation list - see http://groups.yahoo.com/group/Assimilation/ . Assimilation, of course, is a process by which individuals of a more or less distinct group are subsumed into the identity of a larger society. As such it has long been a goal of many plural states, and also of many immigrant groups settling in different countries. Often its meaning seems to be assumed without much clarity as to what the implications are. Sometimes the implications are too clear, with minorities obliged one way or another to conform. The "Assimilation" group seeks to explore * what "assimilation" means in an era of globalization, integration (i.e., transnational, like the European Union, etc.), and migration, and * what other similar terms like "acculturation" mean in this context. These questions bring up other issues, such as the future of the nation-state, and forms of multiculturalism and national identities. And other related questions too, such as: Is it possible to speak of assimilation to an emerging "global culture," and if so what would that mean for cultural traditions and discussion of assimilation within countries? Does it make any sense to talk of assimilation in the 21st century? If so, how and in what ways? If not, is there another term/concept that is more appropriate and productive for changing realities that peoples and nations are living today? Don Osborn From cashcash at EMAIL.ARIZONA.EDU Fri Sep 9 16:23:30 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 9 Sep 2005 09:23:30 -0700 Subject: Gold-plated CDRs Message-ID: ta'c halaxp (good day!), I am curious if anybody on our ILAT listserv has experience in working with gold-plated CDRs as an archival strategy. I am contemplating using this type of media for archiving language data. Thanks, Phil Cash Cash UofA From Jimrem at AOL.COM Fri Sep 9 16:34:38 2005 From: Jimrem at AOL.COM (Jimrem at AOL.COM) Date: Fri, 9 Sep 2005 12:34:38 EDT Subject: Gold-plated CDRs Message-ID: In a message dated 9/9/2005 11:25:27 A.M. Central Daylight Time, cashcash at EMAIL.ARIZONA.EDU writes: I am curious if anybody on our ILAT listserv has experience in working with gold-plated CDRs as an archival strategy. I am contemplating using this type of media for archiving language data. Yes, I have been using the Mitsui Gold CDs, although I think the name has changed slightly. They are supposed to have a shelf life of 100+ years. I have not had any problems with any of the disks, and I hope there are none in the future. Of course I doubt if I'll be around to see if they last that long! In any case it will probably be necessary before too many more years to migrate the files onto some newer media and format. Jim Jim Rementer, Director Lenape Language Project The Delaware Tribe 220 NW Virginia Avenue Bartlesville OK 74003 918-336-5272, ext. 503 (work) 918-333-5185 (home workshop) -------------- next part -------------- An HTML attachment was scrubbed... URL: From leopold at SI.EDU Sat Sep 10 14:31:53 2005 From: leopold at SI.EDU (Robert Leopold) Date: Sat, 10 Sep 2005 10:31:53 -0400 Subject: ILAT Digest - 8 Sep 2005 to 9 Sep 2005 (#2005-173) Message-ID: Phil, Hard data on the life expectancy of gold compact disks is available in the 2004 study published in the Journal of Research of the National Institute of Standards and Technology entitled "Stability Comparison of Recordable Optical Discs*A Study of Error Rates in Harsh Conditions" -- http://www.itl.nist.gov/div895/gipwg/StabilityStudy.pdf The study concludes that "The life expectancy of optical media will not be the same for all brands of discs. In a CD-R comparison (see Fig. 3), sample S4, which uses phthalocyanine as the dye and a silver and gold alloy as a reflective layer, is far more stable than any of the other samples during both the temperature/humidity and direct light exposure tests." We use Mitsui Archival Gold CD-Rs, which fit the profile of "sample S4" in the NIST study: a gold reflective layer and phthalocyanine dye. We create two copies of every compact disk (a master copy and a reference use copy). A third version of every file is stored on a removable firewire hard drive and a fourth version is stored off-site on magnetic tape. Robert Robert Leopold, Ph.D., Director National Anthropological Archives Human Studies Film Archives Smithsonian Institution Visit us online: www.nmnh.si.edu/naa From cashcash at EMAIL.ARIZONA.EDU Sat Sep 10 18:10:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 10 Sep 2005 11:10:09 -0700 Subject: Gold-plated CDRs In-Reply-To: <20050909092330.vqpaasw8cw84gocs@www.email.arizona.edu> Message-ID: Thanks Jim & Robert! For non-replaceable language recordings, it makes sense to use media that has the greatest longevity. This will make archiving less of a worry and more of a "best practice". I imagine that the archival quality ratings for the gold-plated CDRs are applicable also to the gold-plated DVDRs. Since I will be working with digital video it might be a good practice to use this media too. I took a shallow look on the internet and found that Wipedia has a nice summary of CDRs worth looking at. They mention Mitsui. CDR http://en.wikipedia.org/wiki/CD-R Also, here is a link to Mitsui or Mitsui MAM-A. http://store.mam-a-store.com/standard---archive-gold.html For better pricing, you can get the Mitsui MAM-A media a bit cheaper here. http://www.american-digital.com/prodsite/ later, Phil Cash Cash UofA, ILAT From thien at UNIMELB.EDU.AU Sun Sep 11 05:13:36 2005 From: thien at UNIMELB.EDU.AU (Nicholas Thieberger) Date: Sun, 11 Sep 2005 15:13:36 +1000 Subject: Gold-plated CDRs In-Reply-To: <20050910111009.9xtlog0808cs4g4o@www.email.arizona.edu> Message-ID: Phil, For a serious archival effort we need to look at developing dedicated archives that plan for migrating data in future. The use of CDs now is putting off the headache until later when you discover that some failed to be written properly or that the copying process may have introduced errors and in any case all the files copied will need to be checked against the original to determine if they are the same or not. While there are extravagant claims about 100 year life for CDs, that needs to be balanced against the percentage error rate we know (from our own painful experience) exists for CD media. And then there is the physical problem of handling all of those disks. On archiving linguistic data see http://www.language-archives.org/ and in particular the discussion on linguistic archiving here: http://emeld.org/school/classroom/archives/index.html. All the best, Nick Thieberger >Thanks Jim & Robert! > >For non-replaceable language recordings, it makes sense to use media >that has the greatest longevity. This will make archiving less of a >worry and more of a "best practice". > >I imagine that the archival quality ratings for the gold-plated CDRs are >applicable also to the gold-plated DVDRs. Since I will be working with >digital video it might be a good practice to use this media too. > >I took a shallow look on the internet and found that Wipedia has a nice >summary of CDRs worth looking at. They mention Mitsui. > >CDR >http://en.wikipedia.org/wiki/CD-R > >Also, here is a link to Mitsui or Mitsui MAM-A. >http://store.mam-a-store.com/standard---archive-gold.html > >For better pricing, you can get the Mitsui MAM-A media a bit cheaper >here. >http://www.american-digital.com/prodsite/ > >later, > >Phil Cash Cash >UofA, ILAT -- Project Manager PARADISEC Department of Linguistics and Applied Linguistics University of Melbourne, Vic 3010 Australia nicholas.thieberger at paradisec.org.au Ph 61 (0)3 8344 5185 PARADISEC Pacific And Regional Archive for Digital Sources in Endangered Cultures http://paradisec.org.au -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 18:28:35 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 11:28:35 -0700 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) In-Reply-To: <45173c44f703.44f70345173c@uaa.alaska.edu> Message-ID: Hi Brett, Yes, I was a bit disappointed myself in that I did not hear about this workshop earlier. Some people from my community could also have benefited. The University of Washington Breath of Life workshop is modeled after the succesful workshop of the same name at the University of California, Berkeley. UC Berekley's workshop is offered annually (usually in June) and is focused on California languages. The UW workshop has a Pacific northwest focus due to the nature of the UW archives, mostly consisting of Melville Jacobs language documentation work along the pacific cost and interior. The UW workshop started in 2003 I believe and may be an annual offering. So keep your eye on this one. later, Phil Cash Cash UofA, ILAT Quoting Brett Encelewski : > It is too late of notice for me to attend this (being it starts next > Monday) but I am highly interested! Does anyone know if this is an > annual workshop? If so, about when (next year) do you think it will > go on again? > > BRETT A. ENCELEWSKI > Tribal Archivist > [Dena'ina Language Project] > Kenaitze Indian Tribe, IRA > Kenai, Alaska > > "A people with no history has no past, and therefore no future." > --Robert A. Heinlen > > "Think globally, dream universally." > --Unknown > > > > ----- Original Message ----- > From: phil cash cash > Date: Thursday, September 8, 2005 12:37 pm > Subject: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP > (fwd link) > >> 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 cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 18:58:11 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 11:58:11 -0700 Subject: Lost for words (fwd article) Message-ID: Lost for words: The lonely fight to save our dying languages by John Van Tiggelen ...reporting on the situation regarding the indigenous languages of Cape York Pennisula. Weekend, The Sydney Morning Herald Magazine Sept 10, 2005 [note: thanks to Bruce Rigsby, University of Queensland for kindly sharing this article. phil cash cash] -------------- next part -------------- A non-text attachment was scrubbed... Name: SMH-RogerHart.PDF Type: application/pdf Size: 1138589 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:08:24 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:08:24 -0700 Subject: Manipuri dialects dying among the new generation (fwd) Message-ID: Manipuri dialects dying among the new generation http://www.kanglaonline.com/index.php?template=kshow&kid=582 By: Most people find dialects intriguing. At the same time, they have lots of questions about them and often have strong opinions as well. Probably the most common question we encounter about the conditio Most people find dialects intriguing. At the same time, they have lots of questions about them and often have strong opinions as well. Probably the most common question we encounter about the condition of our indigenous dialects is, "Are Manipuri dialects dying, due to television and the mobility of the English speaking population?" Certainly, media, transportation, and technology have radically compressed the geography of the Manipur State and altered Manipuri lifestyles over the last century. So what effects do these significant changes have on English language? What about Manipuri dialects as English assumes a global role? It appears that the new generation of today are unable to write our own mother-tongue, be it Meeitei or any other tribal dialects. The effort to preserve the dying language will be a serious blow to the future generation. As a matter of fact, most of the new generation prefer to use English as a means of communication and correspondence and as a result they are not in a position to write dialects correctly. Perhaps, the young generation are more concerned about their future, about how best they can survive in a growing competitive environment and in pragmatic materialistic world. Thus in view of the present circumstances, English language still plays an important role in term of jobs security and global market economics. Young people follow activities which will provide them future security; reading and writing of fluent English is much more important than upholding their own indigenous dialects. As a major new means of global communication, the internet is bound to have a great impact on language use. Probably the most feared result, voiced most often in the internet's early years, was that the internet would encourage global use of English to such a degree that other languages would be crowded out. And indeed, in the mid-1990s, 80% of international Web sites were reported to be in English. The spread of world English, changes in employment patterns, and the emergence of new technology are enforcing trends of the global informational economy. >From a historical perspective, if a language is in distress and dying it is a reflection of the state of the people who use it. Manipuri original script cannot be treated in isolation; its development is tremendously associated with the economic mayhem, educational paradigm and political experiments. If our language is in crisis, perhaps, it is a reflection of the dilemma in which the society and the people are currently situated, after all a language is only as good as the people who use it. In the past Manipur made tremendous progress in developing Manipuri language and literature, partly because there was a parallel development in their economic and political pursuits. It is also said that Manipuri is the most developed language of Tibeto-Burman family of India, and Dr. Suniti Kumar Chatterjee also emphatically said that Manipuri literature is one of the most advanced languages of modern Indian literature (Kirata-Jana-Kirti, 1974:166). As for the Hmar, the future is bleak and uncertain even at University degree course level they can now offer Hmar as MIL. However, majority of the students especially those who live outside the state cannot write their dialect correctly. Even for the local students the Hmar as an MIL can only be offered in three colleges like Churachandpur College, Lamka College and Bethany Christian College due to shortage of lecturers. Thus, the new generation needs to be counselled to revive the decaying of our indigenous scripts but not by force. Unfortunately, the state government does little to support the institutions and people dedicated to make our native dialects effective and attractive. The average Manipuri especially who are living outside the home state have little or no understanding and appreciation and the importance of artists in the development of language. The most interesting question is how many 'language patriots' buy Manipuri or other books of tribal languages regularly and support the development of our dying languages? Language is like a living being; it needs to be constantly pruned and fed to ensure its growth and development. The need of an hour are new story tellers, new artists, new writers, and new movie makers, and at the same time a purchaser of good market, eager to get through the finished products. Globalization and free information on the internet adds to the confusion. Given our small population, irrespective of our backgrounds or how good our written or oral skills are, has a role to play in ensuring our language survival. For a start, we need to rid of ourselves of the one dimensional view of the 'language patriots'. Just a reminder that we must not to expect divine intervention here. Even Aramaic, one of the most ancient languages spoken by Christ himself, was in the process of dying. American English, Canadian English, Australian English, New Zealand English, Caribbean English, Indian English, and Pidgin English are among the many newer English dialects that have emerged since the period of emigration from the British Isles during the expansion of the British Empire. The English language spread as Britain expanded its colonial empire from the 1600s on and established legal, military, and educational systems in many countries along English lines. British expansion ended after World War II (1939-1945), when many of its colonies sought independence. Since World War II American English has dominated as a world language, largely because of U.S. economic and political influence and the advance of technology, especially computing and the Internet. At the turn of the 21st century, English prevailed as the most widely used language internationally. At the same time as English became a world language, the number of English speakers learning a second language dropped substantially. Even more disturbingly, English was blamed for the "death" of some minority languages, such as Gaelic and various Australian aboriginal languages. Various measures are needed to protect these smaller languages from disappearing. From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:09:49 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:09:49 -0700 Subject: Now you're talking . . . Pitjantjatjara (fwd) Message-ID: Now you're talking . . . Pitjantjatjara Victoria Laurie 12sep05 http://www.theaustralian.news.com.au/common/story_page/0,5744,16567467%255E16947,00.html A CITY audience is invited to learn a Central Australian language in order to fully appreciate a theatrical production. The staff of a leading arts festival sign up for lessons in a southwest Aboriginal language. An Aboriginal linguist is asked to turn actors' lines into an indigenous language from regional Victoria. Is "language" gaining favour in Australia's cultural circles? And does it move beyond token interest into a real conversation between black and white Australia? Lindy Hume, artistic director of the Perth International Arts Festival, thinks it can. For several months, she and her staff have taken lessons in the southwest Aboriginal language of Noongar. During last week's launch of indigenous highlights of her 2006 festival, she put a few words of her newly acquired vocabulary to use. When Perth's festival begins next February, its centrepiece will be Ngallak Koort Boodja, a large canvas painted by six artists who are among 90 Noongar elders consulted by the festival. Hume mocks her own tongue-tied attempts at speaking Noongar, but believes that even a tiny smattering is a proper basis for dialogue with Western Australia's southwest indigenous culture. "For one thing, it's incredibly long overdue," says Hume. "This festival has been sitting on Noongar land for over 50 years and we haven't ever done something like this. So it's something that needed to happen. Who are these people around us now and how do they perceive their relationship to country?" Speaking "language" is being embraced in the arts, and no longer in purely symbolic ways. Welcome-to-country ceremonies are now an accepted gesture at many cultural and government events. And indigenous language has long featured in music and visual arts in song lyrics, on canvas and in bilingual catalogues. But even the 20 most robust indigenous languages - out of an original 250 - have made little mark on Australia's cultural scene, perhaps unsurprising in a country that spends eight times more on educating children to speak Indonesian than Aboriginal languages in schools. Now decades of indifference may be ending. Rolf de Heer's forthcoming Ten Canoes is the first Australian film to be made entirely in an Aboriginal language. And in Walkabout, a recent stage version of the famous 1971 film, director Richard Frankland sought out linguists to translate an actor's lines into the Gunditjmara language of southwestern Victoria. But a far more ambitious idea is to co-opt an entire theatre audience into taking a short course in Pitjantjatjara language. This is the aim of Ngapartji Ngapartji, an emerging work that will be staged in pilot form at the Melbourne Festival in October. Created by indigenous West Australian performer Trevor Jamieson and director Scott Rankin, the show is billed as an attempt "to help protect, preserve and share an endangered indigenous language". "There is no national indigenous language policy and that is a kind of cultural genocide," says Rankin, adding that Australia is home to "the most fragile" languages in the world. "We should be aghast at the way we're letting languages go." Ngapartji Ngapartji's audience members will be invited to take a series of language lessons via the web, or in person through a language kiosk set up at the Australian Centre for the Moving Image in Melbourne. Over five nights of a trial season, they will attend a short performance by Pitjantjatjara young people and elders; next year, the performances will be extended to a two-hour show, by which time Rankin hopes the audience will have opted to participate in a longer online language course. He is thrilled that this October's festival shows have already sold out: "It shows there's a definite interest out there." Cynics might query the point of middle-class white Australians tackling a desert language. "It's a desire to add to one's own life experience; one could say it's selfish, but I think it's healthy," Rankin says. The Perth festival's close partnership with Noongar elders has been a life-changing experience for general manager Wendy Wise. "I grew up in Noongar country on a farm, and during those years I had absolutely no knowledge of the culture. Aboriginal people - I didn't even know the word Noongar - lived out of town on a reserve, but I didn't know why. "This project has made me look at the whole community in a completely different way. It's more unified than people give them credit for, and the fact that we're trying to learn Noongar is a really important thing." Almost any well-meaning use of language seems acceptable to indigenous speakers. Events manager Sarah Bond was contacted early this year by Melbourne's Moomba Waterfest to provide original music in an indigenous language to accompany a gymnastics float. She happily obliged, ushering Walkabout director-songwriter Frankland and indigenous speaker Joy Murphy into a studio to record a song in Murphy's Woiwurrung language. Bond says her only non-negotiable rule was that a key participant in any project comes from the language group concerned. Her next aim is to invite indigenous artists from across the nation to translate into their own languages a single English verse from popular songs such as We Have Survived by No Fixed Address and Shane Howard's Solid Rock. Linguistic expertise is increasingly being sought by arts agencies. In Victoria, they knock on the door of the Victorian Aboriginal Corporation for Languages, set up in 1984 to maintain and promote Aboriginal language. "Quite often we are asked to give an indigenous name to a project," says manager Paul Paton. He says Arts Victoria, Ausdance and the National Aboriginal Islander Skills Development Assocation recently asked for help in naming a new training program for indigenous dancers. "We'll come up with [several language] options and refer them to the particular communities to endorse the use of their language," says Paton. "Sometimes it doesn't get the go-ahead." Paton strongly rejects the notion that merely naming something is a trivial use of Aboriginal words. "It stimulates the use of language every time anyone talks about the project. It becomes more everyday in its use." Vicki Couzens is a VACL board member, artist and community language worker from the Western District of Victoria. Her native language, Keerray Wurrong, was nearly silenced forever until last-minute efforts revived it. "We had no living speakers, only a tape in Canberra," she recalls of the language's lowest moment. "We referred to it as a 'sleeping' language, not a dead one. Dad researched and retrieved it and had it published into a dictionary." These days Couzens titles all her paintings in Keerray Wurrong; she swaps phone calls and email messages in the language with a linguist cousin. "If I learn a new word, I think, 'This'll challenge him'," she says gleefully. "His son is four and is being raised bilingual, so I've got to get my grandkids bilingual." Couzens found language sharing linked up indigenous, migrant and refugee women in a weaving project she and another artist ran in the southwest Victorian town of Warrnambool. "I'd say, 'What's your word for basket?' and we'd weave the words with the fibres into the baskets." The result, an exhibition called Woven Land, was so striking that Craft Victoria transferred the regional exhibition to Melbourne in May. Couzens is now involved in a project for the 2006 Commonwealth Games. "It will acknowledge the 36 languages remaining in Victoria and give them some involvement," she says. "Aboriginal people are taking back control of their language. Language is central to identity and culture and relationship. It's about strengthening the people." © The Australian From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:20:24 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:20:24 -0700 Subject: Clutching to a culture: Arapaho reinvigorate tribe (fwd) Message-ID: September 11, 2005 Clutching to a culture: Arapaho reinvigorate tribe Associated Press http://www.billingsgazette.com/index.php?id=1&display=rednews/2005/09/11/build/wyoming/25-arapaho-tribe.inc ETHETE, Wyo. - Two lines of women sit facing each other, hidden from the afternoon sun under a tent canopy behind the Wind River Tribal College. The hands of four of the women swing back and forth in time with beating drums, fists closed. Each woman hides a small stick in one of her hands. It is up to a player from the opposing team to guess where the sticks are hidden, earning points for her team in a traditional Arapaho hand game called koxouhtiit. About 100 yards away, under another canopy, Arapaho adults step in a circle as drums echo off the stone of the old mission building nearby. They are learning traditional social dances, or nii'eihii ho'eii. The games and social dances are not everyday activities for the Arapaho people living on the Wind River Indian Reservation, but they once were. Traditions as simple as games and dances, as integral as the Arapaho language and religion, have fallen by the wayside in recent decades. Some tribal leaders, however, are working to return such knowledge to their people. Last month, the college hosted a three-day immersion language camp for adults, teaching not only language, but also elements of religion and culture. "We teach on the protocol of the religion, the history of the tribe, wellness and health the way it used to be compared to now," said Eugene Ridgely, bilingual education coordinator for the college. "This afternoon, we get into traditional games, then some social dancing." Most participants won't walk away with more than a few words of Arapaho. But more important, some will gain a spark of interest in their culture, perhaps taking advantage of language classes offered at the college or of other cultural renewal activities sponsored on the reservation. The quest is about more than protecting a dying language and culture. It's about turning to the ways of the past to correct some of the modern challenges facing the Arapaho people. "If we had retained the language like we should have, the family structure would still be strong," said Zona Moss, Ridgely's secretary. "It lies within the language, within the culture." Ardeline Spotted Elk, a great-grandmother who has spent her life on the reservation, spent the three days teaching about kinship, or neito'eino', traditions in the tribe. Weeks earlier, she shared her memories of growing up and of how the world has changed in her lifetime. "We lived in real old cabins with dirt roofs and floors. We had to get water from the river. We had kerosene lamps. Everything was gravel," she said. "We learned Arapaho. We never spoke English until we went to school at St. Michael's (Mission). "It was a real nice, real enjoyable life. We just enjoyed our lives. There was no alcohol, no drugs; we just lived a real peaceful life. The way it is now is a real terrible life." Not everyone on the reservation agrees that life has changed so negatively, but some differences are indisputable, even if it's hard to pinpoint just how extreme the reservation's social and economic problems are. The Wind River Indian Reservation makes up a big piece of Wyoming's Fremont County, though most of the county's population is white. Fremont County consistently has the highest unemployment rate in Wyoming, and unemployment is even higher among American Indian workers, according to the 2000 census. Kathy Vann, who heads the University of Wyoming Cooperative Extension Service office in Ethete, said many men lacked the education necessary to get the few high-paying jobs on the reservation. Most are forced to choose between travel-intensive work in the region's oil fields or staying home with their families. "I find that a lot of mothers work, and fathers, it's harder for me to find jobs than for women because there aren't that many jobs," she said. "Men have to go to the biggest employer, the oil fields, where they work seven (days) on, seven off." Even with some men working the oil rigs and making good money, families in Fremont County tend to bring home considerably less income than those in other parts of the state, making poverty a stark reality for reservation families. Many families turn to grandparents for help; American Indian grandparents are more likely than any other demographic group to live in the same households with their grandchildren. In Vann's family, for example, her ironworker sons gave up traveling throughout the West for work, and one's family moved in with her. "My (surrogate son) moved out of his mother's house and couldn't make it financially, so he moved back in, along with his wife and three kids," she said. "My sons got tired of living in hotels. I don't know if they thought about getting their own place. They probably did, but didn't see why," she said with a laugh. A shortage of housing on the reservation has left some families on waiting lists for generations. Vann said she believed some children were being raised by their grandparents because of rampant teen pregnancy and a culture of drug and alcohol abuse by parents. Residents of the reservation say alcoholism remains a chronic problem and methamphetamine use is on the rise. "Meth around here is getting crazy," said Margo Williams, who with husband Brian is raising seven children in a blended family. But while the numbers are somewhat worse on the reservation, many Arapaho people said the problems aren't limited to the reservation. "I don't know if it has anything to do with the situation on the reservation," Vann said. "I think, statewide, a lot of communities are like that. It reflects what's going on in Wyoming." The difference is that, in a community as small and tight-knit as the reservation, such issues hit every home. And on the reservation, people are looking to different kinds of solutions: those from the past. The Wind River Indian Reservation has several programs to combat its social troubles, including the Indian Health Service Center, Bureau of Indian Affairs Social Services and an Intergenerational Family Resource Help Center. Schools work with these agencies to provide services for children, and Arapaho language is part of the curriculum at Wyoming Indian elementary, junior high and high schools, though tribal elder William "Icky-John" C'Hair said it's given too little time in the school day. He wants to see a new immersion preschool program grow, introducing the language to 3- and 4-year-olds, whose linguistic abilities are the most ripe, and following them through their academic careers. This fall, Arapaho Charter High School will open near the town of Arapahoe. Designed to combat high dropout rates among reservation students, the school will focus on Arapaho language, culture and values and will use more hands-on and individual teaching styles to keep teens interested in education. The Arapaho Council of Elders also works to educate tribal members about traditional skills, from radio personality Big Joe's daily Arapaho language lessons to subsidized courses in language and nearly lost skills such as meat cutting. It's not just about history or identity, C'Hair said. He said the Arapaho language and culture provide a lifestyle guide that can help stem the tide of social challenges. "We believe, we firmly do believe, that the language was a gift from our Creator. As such, it is sacred to us," C'Hair said. "Without it, we cannot exist in the manner the Creator intended for us." Copyright © 2005 Associated Press. All rights reserved. This material may not be published, broadcast, rewritten, or redistributed. From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:12:40 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:12:40 -0700 Subject: A rich heritage is good as gold for Colombia's tribes (fwd) Message-ID: A rich heritage is good as gold for Colombia's tribes By Margarita Martinez The Associated Press Salt Lake Tribune Colombia's indigenous population http://www.sltrib.com/nationworld/ci_3019239 l Background: Colombia has 94 recognized Indian tribes, comprising about 2 percent of the population, and the constitution approved in 1991 grants them a degree of autonomy, their own judicial and administrative systems and generous cash aid to preserve their traditions and way of life. l Result: Some groups that had all but abandoned their Indian heritage are making efforts to return to their roots. The leader of the Kankuamo tribe acknowledges that the government aid is a major incentive, and a Kankuamo elder complains that some of the tribe's traditions are recent inventions. ATANQUEZ, Colombia - Saul Martinez is on his cell phone to a friend, doing his best to speak a dying language. But after a few halting phrases, he has to give up and switch to Spanish. Martinez is trying to speak Kankuamo, the ancient language of his Indian tribe, and do his bit for a broader Kankuamo revival that has as much to do with nostalgia as with taxpayers' pesos. By returning to their roots, Colombian tribes are cashing in on hefty government aid to preserve indigenous culture. And for this impoverished farming town in the Kankuamo reservation 420 miles north of the capital, Bogota, every little bit helps. ''The reason for this process is the most pragmatic of all: survival,'' says Jaime Arias, chief of the 12,000-strong Kankuamo tribe. The Kankuamos, Koguis, Arhuacos and Uiwas all live by the world's tallest coastal mountain range, the Sierra Nevada de Santa Marta. But while three of the tribes dwell high in these remote snow-peaked mountains, the Kankuamos have always lived lower down and were so exposed to outside influences - Spanish colonials and former slaves from Africa - that by 1900 anthropologists began referring to them as a mixed-race tribe. Their Corpus Christi festival in late May reflects this fusion - Indian grass skirts and chicken feathers, African drums, and dancers being led through the streets by the town's Catholic priest. In 1991, a new constitution granted land rights and aid packages to indigenous peoples, and the Kankuamos set about qualifying for the aid by dressing in tribal garb, reviving their language and taking up the chewing of coca leaves, said to be a tribal custom dating back 5,000 years. Six years later their efforts were rewarded when they officially became one of the 94 ethnic tribes totaling up to 800,000 people, or 2 percent of Colombia's population. In 2003 they got their own reservation in Atanquez, and they receive 600 million pesos ($255,000) a year from Bogota. The Kankuamos sometimes are caught up in Colombia's four-decade civil war and after more than 100 were killed by suspected right-wing paramilitary groups in 2003-2004, a permanent police force was deployed in Atanquez to protect them. In July, 15 police in Atanquez were killed in a bombing by left-wing rebels. Nobody speaks the language fluently, but Martinez, the aspiring Kankuamo-speaker, is compiling a dictionary based on conversations with tribal elders and books from the days of Spanish rule. He says townspeople have ''a desire to return to their roots,'' but acknowledges the main incentive is those government handouts. Tribal leader Arias does his part by chewing the coca leaves used to make cocaine. ''I never used to chew this stuff, but now I do all the time,'' Arias said as he walked down the cobbled streets of Atanquez, stuffing the leaves into his mouth. Some think it has all gone too far. ''I'm not an enemy of the movement but I am against misguided actions and there are many things being made up and not being checked out with tradition,'' said Rafael Andres Carrillo, a town elder in his 70s. Officially a Kankuamo Indian, his curly hair reveals his mixed race. ''The [Kankuamo] leaders who do not even live on the reservation are inventing things. That's wrong,'' he said. ''We have some Indian roots but they have long been forgotten and we can only revive them through research, but not by make things up to win benefits.'' Arias, who still wears blue jeans and a golf shirt, counsels patience. ''You'll see,'' the tribal leader promises. ''In about 10 years, we'll all be dressed in white tunics, chewing on coca leaves and feeling as Indian as our ancestors.'' From jeps at SBCGLOBAL.NET Sun Sep 11 19:30:56 2005 From: jeps at SBCGLOBAL.NET (Jesse Gaskell) Date: Sun, 11 Sep 2005 12:30:56 -0700 Subject: Lost for words (fwd article) In-Reply-To: <20050911115811.7nqu80sgs48ogo0s@www.email.arizona.edu> Message-ID: Has anyone begun recording the GuuguYimithirr-English Dialect of the Australian English (or any language for that matter) to try to bring this language back? (read Dr. Julia Roberts and her work on Vermont dialects)In order to be slated as a dialect, the educational system would need to recognize the original language and it's effects upon the current generational usage of the English-Australian language. This could bring funding back to the younger generation and promote the recognition of the ancient phonological system ???? I agree it is so downtrodden a feeling- and a lonely place for the Elders today- just a thought about revitalization from a compromising position in today's world-and a way to motivate the younger people to participate. Sandra Gaskell, RPA, MA -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Sunday, September 11, 2005 11:58 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Lost for words (fwd article) Lost for words: The lonely fight to save our dying languages by John Van Tiggelen ...reporting on the situation regarding the indigenous languages of Cape York Pennisula. Weekend, The Sydney Morning Herald Magazine Sept 10, 2005 [note: thanks to Bruce Rigsby, University of Queensland for kindly sharing this article. phil cash cash] From anggarrgoon at GMAIL.COM Sun Sep 11 19:48:16 2005 From: anggarrgoon at GMAIL.COM (Anggarrgoon) Date: Sun, 11 Sep 2005 14:48:16 -0500 Subject: Lost for words (fwd article) In-Reply-To: <000401c5b707$58714700$6500a8c0@ekg> Message-ID: Sandra, I don't understand what you're proposing. We have heaps of information about the phonology of Guugu Yimidhirr, we don't need to reconstruct it from Aboriginal English (which is itself a very complicated system to describe since it is subject to a great deal of variation dependent on many different factors). Claire Jesse Gaskell wrote: > Has anyone begun recording the GuuguYimithirr-English Dialect of the > Australian English (or any language for that matter) to try to bring > this language back? (read Dr. Julia Roberts and her work on Vermont > dialects)In order to be slated as a dialect, the educational system > would need to recognize the original language and it's effects upon the > current generational usage of the English-Australian language. This > could bring funding back to the younger generation and promote the > recognition of the ancient phonological system ???? I agree it is so > downtrodden a feeling- and a lonely place for the Elders today- just a > thought about revitalization from a compromising position in today's > world-and a way to motivate the younger people to participate. > > Sandra Gaskell, RPA, MA > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash > Sent: Sunday, September 11, 2005 11:58 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Lost for words (fwd article) > > > Lost for words: The lonely fight to save our dying languages > by John Van Tiggelen > > ...reporting on the situation regarding the indigenous languages of Cape > York Pennisula. > > Weekend, The Sydney Morning Herald Magazine > Sept 10, 2005 > > > [note: thanks to Bruce Rigsby, University of Queensland for kindly > sharing this article. phil cash cash] > From jeps at SBCGLOBAL.NET Sun Sep 11 20:06:00 2005 From: jeps at SBCGLOBAL.NET (Jesse Gaskell) Date: Sun, 11 Sep 2005 13:06:00 -0700 Subject: Lost for words (fwd article) In-Reply-To: <43248A00.80605@gmail.com> Message-ID: Then use the information about the phonology to prove the negative effects upon the language through recording the dialects, not just as Aboriginal English. Assess the damage to both languages. View the new phonological system that is neither Guugu Yimidhirr or English in a new light. Languages die, and languages are revilatalized, but what are the majority of the speakers using? A combination that is neither one or the other. Age old dialectic arguments for the dialects of a pure language is different from assessing the effects that the English language had on the native tongues. In affect, the Aboriginal English of Guugu Yimidhirr is this end product? Just over-simplify the variations and factors for a minute and turn English back around on itself. -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Anggarrgoon Sent: Sunday, September 11, 2005 12:48 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Lost for words (fwd article) Sandra, I don't understand what you're proposing. We have heaps of information about the phonology of Guugu Yimidhirr, we don't need to reconstruct it from Aboriginal English (which is itself a very complicated system to describe since it is subject to a great deal of variation dependent on many different factors). Claire Jesse Gaskell wrote: > Has anyone begun recording the GuuguYimithirr-English Dialect of the > Australian English (or any language for that matter) to try to bring > this language back? (read Dr. Julia Roberts and her work on Vermont > dialects)In order to be slated as a dialect, the educational system > would need to recognize the original language and it's effects upon > the current generational usage of the English-Australian language. > This could bring funding back to the younger generation and promote > the recognition of the ancient phonological system ???? I agree it is > so downtrodden a feeling- and a lonely place for the Elders today- > just a thought about revitalization from a compromising position in > today's world-and a way to motivate the younger people to participate. > > Sandra Gaskell, RPA, MA > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash > Sent: Sunday, September 11, 2005 11:58 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Lost for words (fwd article) > > > Lost for words: The lonely fight to save our dying languages by John > Van Tiggelen > > ...reporting on the situation regarding the indigenous languages of > Cape York Pennisula. > > Weekend, The Sydney Morning Herald Magazine > Sept 10, 2005 > > > [note: thanks to Bruce Rigsby, University of Queensland for kindly > sharing this article. phil cash cash] > From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 20:19:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 13:19:18 -0700 Subject: Gold-plated CDRs In-Reply-To: Message-ID: Just to add further... i just found on the internet an interesting new type of protective cover for CDs & DVDs that might be useful. these are called Protective Disk Skins. http://www.d-skin.com/home.html they allow you to add a protective barrier to your CD or DVD disks to prevent scratches while at the same time it allows you use it as you normally would in everyday use. very interesting...i think i'll give a try. phil cash cash UofA, ILAT From jeps at SBCGLOBAL.NET Sun Sep 11 21:28:55 2005 From: jeps at SBCGLOBAL.NET (Jesse Gaskell) Date: Sun, 11 Sep 2005 14:28:55 -0700 Subject: Lost for words (fwd article) In-Reply-To: <43248A00.80605@gmail.com> Message-ID: The question that I posed on the ILAT was in regard to the use of historical linguisitcs and language documentation where not just one language (English) but many languages interfered with the correct language usage. In order to reconstruct the root language, the speakers of the dialects were recorded and then the phonogical system of the dialect was compared to the five languages that were co-occurring. We began by looking at only the root language and English, and then realized that the Italian, German, Irish, French and Spanish had intermarried over a three generation time period. This resulted in the sound systems influences being evidenced in the root language as well. Complicating this, the root language had a dialect difference split three ways over a 100 mile distance. This is the reason I brought up Dr. Julie Roberts. She has been mapping the dialects of a single language. Our speakers spoke five languages consecutively before the five Anglo languages came onto the scene. My argument on the chat line was to proceed by going backwards. In order for us to diagnose the root dialect of the primary root language, it was necessary to compare the dialects per region and map them. After comparing the dialects of each region, of the English language, we were able to match the phonological system close enough to determine the primary root language of this region. Hence I suggested using English back against itself. When we have a group of people who are intimidated by revitalization, a demonstration of the ties between the dialect that they speak now to the primary language encourages the speakers to see the similarities in their dialects to the root and makes it less overwhelming. On the other hand, by pointing out the damages caused by the invasive languages, modern legal remedies may be applied through educational programs- once the dialect has been recorded and recognized as a completely separate system related to a root. Thus it is no longer lumped into an "aboriginal English" but as a specific English, that can be shaped back into the original language. Sandy -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Anggarrgoon Sent: Sunday, September 11, 2005 12:48 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Lost for words (fwd article) Sandra, I don't understand what you're proposing. We have heaps of information about the phonology of Guugu Yimidhirr, we don't need to reconstruct it from Aboriginal English (which is itself a very complicated system to describe since it is subject to a great deal of variation dependent on many different factors). Claire Jesse Gaskell wrote: > Has anyone begun recording the GuuguYimithirr-English Dialect of the > Australian English (or any language for that matter) to try to bring > this language back? (read Dr. Julia Roberts and her work on Vermont > dialects)In order to be slated as a dialect, the educational system > would need to recognize the original language and it's effects upon > the current generational usage of the English-Australian language. > This could bring funding back to the younger generation and promote > the recognition of the ancient phonological system ???? I agree it is > so downtrodden a feeling- and a lonely place for the Elders today- > just a thought about revitalization from a compromising position in > today's world-and a way to motivate the younger people to participate. > > Sandra Gaskell, RPA, MA > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash > Sent: Sunday, September 11, 2005 11:58 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Lost for words (fwd article) > > > Lost for words: The lonely fight to save our dying languages by John > Van Tiggelen > > ...reporting on the situation regarding the indigenous languages of > Cape York Pennisula. > > Weekend, The Sydney Morning Herald Magazine > Sept 10, 2005 > > > [note: thanks to Bruce Rigsby, University of Queensland for kindly > sharing this article. phil cash cash] > From anguksuar at YAHOO.COM Mon Sep 12 11:07:32 2005 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Mon, 12 Sep 2005 04:07:32 -0700 Subject: Denominational article In-Reply-To: <20050911122024.p9b0cg80g8c848wo@www.email.arizona.edu> Message-ID: ChristianityToday.com Bible & Reference Christian Sites Church Sites Sermon Illustrations FREE ARTICLE PREVIEW NEWS: Wycliffe Denies CIA Connection, Rusty Wright A new book surfaces allegations that Wycliffe Bible Translators founder W. Cameron Townsend and former Vice President Nelson Rockefeller left a wake of death and destruction during decades of activity in the Third World. In "Thy Will Be Done" (HarperCollins), Gerard Colby and Charlotte Dennett accuse the pair of courting right-wing dictators, aiding the Central Intelligence Agency, destroying indigenous cultures, and ignoring genocide. The 900-page book traces 70 years of intrigue involving oil, big business, politics, ecology, Bible translation, and evangelism. The work focuses on Rockefeller's efforts at political and economic influence in Latin America and Townsend's goal of translating the Bible into every tongue. The authors claim that Wycliffe's related organization, the Summer Institute of Linguistics (SIL), was repeatedly used to "pacify" Indian tribes and help pave the way for commercial exploitation of resources, thus threatening the Amazon rain forest. The authors allege SIL, by introducing the Bible and Christianity, destroyed tribal beliefs and customs, often leading to "degradation, ethnocide, and even extinction." Colby and Dennett strongly imply CIA-SIL connections in Latin America, but admit the charges lack proof. Cameron Townsend (1896-1982) founded Wycliffe and SIL in 1934. Now with more than 5,000 active members, Wycliffe handles personnel and financial development while SIL conducts field translation projects. Wycliffe spokesperson Arthur Lightbody says the claims made against Townsend and SIL are "without foundation." "Research supplied by Wycliffe historians shows that there was no association between Rockefeller and Townsend." He also contends that where SIL sends teams, "The cultural groups have a ... Already a member? Login here: E-mail Password ------------------------------------------------------ Like the preview? To read this complete article and 15,092 more in the archive—JOIN NOW! 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Mail has the best spam protection around http://mail.yahoo.com From cashcash at EMAIL.ARIZONA.EDU Mon Sep 12 16:39:43 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Sep 2005 09:39:43 -0700 Subject: Spreading the word (fwd) Message-ID: Spreading the word: Project uses translated rap music as means for younger American Indians to learn native language By Patrick Springer The Forum - 09/12/2005 Agency Village, S.D. http://www.in-forum.com/articles/index.cfm?id=102752§ion=News Tammy DeCoteau devotes much of her time thinking about how she can coax children into doing something that came naturally to their great-grandparents: speak in their native Dakota language. In recent years, she’s been the driving force behind a series of efforts to expose young people on the Lake Traverse Reservation to their ancestral language in appealing ways. Those efforts have included recording popular children’s songs and publishing illustrated phrase books and nursery rhymes in Dakota Sioux. The latest project is a collaboration of young and old: recording a rap song with Dakota lyrics and widely distributing copies. “We’re just branching out in another genre,” said DeCoteau, who is director of American Indian language programs for the Association of American Indian Affairs. “We’re trying to get the language where you wouldn’t ordinarily see it – through music or games, anywhere we can get their attention,” she said. DeCoteau and others at Sisseton-Wahpeton College in Sisseton, S.D., who were involved in the project, believe “Wicozani Mitawa” or “My Life,” a song about a young man’s struggles, is the first rap song recorded in the Dakota language. More than 250 compact discs containing the song, recorded in late August, have been distributed free of charge to young people on the reservation, with its tribal headquarters at Agency Village near Sisseton. The popularity of rap music among young adults and children made it an obvious vehicleto kindle interest in Dakota, now spoken fluently by a dwindling number of the tribe’s elders. “The parents of these young children listen to rap,” DeCoteau said. That common interest could be a bridge to help foster an interest in their native language. The rap song was a collaborative effort that brought together young adults and grandparents, who translated English lyrics into Dakota. The recording project was sparked by a conversation DeCoteau had with one of her nephews, Tristan Eastman, who writes and performs rap songs. “She asked me if I could write a rap song for kids,” Eastman said. “I asked her if she meant nursery school kids. She said no, people your age.” Eastman, who is 20, estimates that “97 percent” of kids on the reservation listen to rap or hip-hop music. “A lot of kids want to live in the hip-hop culture and do what they see on TV,” he said. “It’s breaking us from who we are.” One of the song’s messages, from the point of view of a young man who fights despair, is to embrace native pride and stand up for traditional culture. “The farther we get from our languages, the more confused our young people get about who they are and their place in the world,” said William Harjo Lone Fight, president of Sisseton-Wahpeton College. “In our language is embedded the instruction on how we treat one another and how we survive,” he added. The rap song project brought together an improbable cast of collaborators. Rap music was like a foreign language to the elders who helped with the translation into Dakota. “The elders didn’t have much experience with rap,” DeCoteau said. She had them listen to an English version, with a piano accompaniment and pulsing drum beat. “They figured rap wasn’t all that bad.” Orsen and Edwina Bernard were the lead translators of Eastman’s lyrics. To capture the spirit, Orsen crossed the generational divide. “I had to think where this young fellow was coming from,” he said. It wasn’t all that difficult; all he had to do was remember his own struggles as a young man. Bernard, in his 60s, recalled his sense of isolation while serving in the military in Germany, the only Dakota on his base. Eastman hopes other American Indian youths will record popular songs in their native languages, a practice he believes will spread. “I just can’t wait to hear it,” he said. “It’s just going to be something.” The Sisseton-Wahpeton tribe, which has made restoring its language a top priority, also has a program that works with parents and children to foster speaking in Dakota at home. The Sisseton-Wahpeton tribe first turned to language restoration as a way to help fight the rise in teenage delinquency. The language program started by having fluent elders visit the community’s day-care center every day to speak Dakota with the preschoolers. Next came a phrase book, and ultimately the multimedia projects. The tribal college has turned a small classroom into a recording studio, with a computer and sound-mixing board. Dakota words are sprouting everywhere. The aisles and display cases at the convenience store in Agency Village are festooned with Dakota words for common items, such as “mni” for water and “asanpi” for milk. Large navy blue penants with Dakota words to reinforce important values hang from the airy main corridor of the school. One banner, for instance, read: “Wausinda – showing empathy for all living things.” In the classroom, elementary teachers are trying to help students take the next linguistic step by stringing words into phrases and sentences. “We’re trying to move beyond that,” said Mindy Deutsch, lead teacher for grades kindergarten through second. Dakota language instruction is part of the curriculum of both K-12 and the tribal college. The tribal council is considering making Dakota its official language, and has channeled about $100,000 of its casino revenues into language restoration in recent years, said Harjo Lone Fight. “The sense of urgency has increased since the language-speaking population has decreased,” he said. “Thirty years ago, there seemed to be an endless supply.” The last census found that 3 percent of the tribe’s 11,000 members speak Dakota, DeCoteau said. Most fluent speakers are elderly. According to Ethnologue, an online linguistic database, the 1990 census identified 15,355 Dakota speakers in the United States, most of them located in the Dakotas, Minnesota and Nebraska. Another 5,000 live in Canada, in the provinces of Saskatchewan and Manitoba. Language and culture are intertwined, said Olivia Eastman, Tristan Eastman’s grandmother. She helped translate and edit the rap song’s lyrics. “Language is the most integral part of our culture because we learn how to live through our language,” said Olivia Eastman, whose first language was Dakota. “The health of a culture is measured by its language.” She has worked with the family language program, where parents and children learn Dakota together. At first, participants seemed leery, with an attitude that suggested more a sense of obligation than desire. But that quickly changed. “By the second week they were speaking and singing songs in Dakota,” Olivia Eastman said. “It’s a language that we knew before we were born.” Her grandson, who recently moved to Morton, Minn., hopes his rap song will catch on. “I would love to hear another person singing my song,” he said. Learning the lyrics would be a language lesson, he added. “That there is restoration of our language.” Readers can reach Forum reporter Patrick Springer at (701) 241-5522 From cashcash at EMAIL.ARIZONA.EDU Mon Sep 12 17:15:27 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Sep 2005 10:15:27 -0700 Subject: Gold-plated CDRs In-Reply-To: Message-ID: Hi Nicolas, when i think of migration (in the technological sense), i think of an uncle of mine on the Confederated Tribes of the Umatilla Indian Reservation in northeastern Oregon who lives way out in the sticks. he has over 200 cassette tapes spanning twenty years of recording traditional songs and singing. all the old-time singers are now gone and his cassettes "archive" is a tribal treasure. so i plan to meet with him this coming year, inventory his archive, and digitize his tapes (migrate them from analog to digital, so to speak). i think this kind of basic situation is more common than we think, especially for the native community where technology is still 10+ years behind the mainstream. most native community archives are bare string budgets with a limited technological capacity. but they are becoming better despite the digital divide and the demands to modernize. i marvel at the kinds of technology we utilize on a daily basis at the university institution. it is leap years ahead of those in the native community. i think the best thing that i can do as a student is raise awareness, offer some basic guidance, and help where i can. later, Phil Cash Cash UofA, ILAT Quoting Nicholas Thieberger : > Phil, > > For a serious archival effort we need to look at developing dedicated > archives that plan for migrating data in future. The use of CDs now > is putting off the headache until later when you discover that some > failed to be written properly or that the copying process may have > introduced errors and in any case all the files copied will need to > be checked against the original to determine if they are the same or > not. While there are extravagant claims about 100 year life for CDs, > that needs to be balanced against the percentage error rate we know > (from our own painful experience) exists for CD media. And then there > is the physical problem of handling all of those disks. > > On archiving linguistic data see http://www.language-archives.org/ > and in particular the discussion on linguistic archiving here: > http://emeld.org/school/classroom/archives/index.html. > > All the best, > > Nick Thieberger > >> Thanks Jim & Robert! >> >> For non-replaceable language recordings, it makes sense to use media >> that has the greatest longevity. This will make archiving less of a >> worry and more of a "best practice". >> >> I imagine that the archival quality ratings for the gold-plated CDRs are >> applicable also to the gold-plated DVDRs. Since I will be working with >> digital video it might be a good practice to use this media too. >> >> I took a shallow look on the internet and found that Wipedia has a nice >> summary of CDRs worth looking at. They mention Mitsui. >> >> CDR >> http://en.wikipedia.org/wiki/CD-R >> >> Also, here is a link to Mitsui or Mitsui MAM-A. >> http://store.mam-a-store.com/standard---archive-gold.html >> >> For better pricing, you can get the Mitsui MAM-A media a bit cheaper >> here. >> http://www.american-digital.com/prodsite/ >> >> later, >> >> Phil Cash Cash >> UofA, ILAT > > > -- > Project Manager > PARADISEC > Department of Linguistics and Applied Linguistics > University of Melbourne, Vic 3010 > Australia > > nicholas.thieberger at paradisec.org.au > Ph 61 (0)3 8344 5185 > > PARADISEC > Pacific And Regional Archive for Digital Sources in Endangered Cultures > http://paradisec.org.au From coyotez at DARKWING.UOREGON.EDU Mon Sep 12 18:51:25 2005 From: coyotez at DARKWING.UOREGON.EDU (David Gene Lewis) Date: Mon, 12 Sep 2005 11:51:25 -0700 Subject: gold-plated CDRs Message-ID: Hi Phil, yes I too mirror many of the thoughts you have. I am contacting people at Grand Ronde that have slowly begun letting on that they have collections of cultural items, stories and tapes. These things are just now beginning to surface. When I was working with Malissa Monthorne I was able to tour your archives there at the Cultural center. After that conference, we began planning and thinking about what can be done within the State of Oregon to help Tribal libraries and archives to develop further. Its not just the facilities, but the equipment, and the training of the personnel to take care of the archives and for the Tribes to allow access to these resources to Tribal members. Now that Tribal Libraries in Oregon are considered state Public libraries, we can apply for public library funds. But the first step may be to work on getting Tribal members into Library and archival training programs. This is for all Tribes in Oregon. Not one tribe couldn't use some help in this regard. I have begun working with the UO Special Collections staff to see if we can't provide a distance education program, but I would need to support of several tribes. I have also thought to use the SWORP field research trips as archival field training for Tribal archivists. I don't think the technology will not be used appropriately until we see these inprovements at the Tribes. So I guess many opt to keep such programs in the Universities. But this is not a final solution and I think in the future we can do better for the Tribes. David David Lewis University of Oregon Confederated Tribes of Grand Ronde From isbae at UAA.ALASKA.EDU Mon Sep 12 22:09:42 2005 From: isbae at UAA.ALASKA.EDU (Brett Encelewski) Date: Mon, 12 Sep 2005 14:09:42 -0800 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) Message-ID: Thank you for the info Phil! I will certainly keep my eye on this workshop! BRETT A. ENCELEWSKI Tribal Archivist Kenaitze Indian Tribe, IRA P.O. Box 988 Kenai, Alaska (907) 283-3633, ext 235 "A people with no history has no past, and therefore no future." --Robert A. Heinlen "Think globally, dream universally." --Unknown ----- Original Message ----- From: phil cash cash Date: Sunday, September 11, 2005 10:28 am Subject: Re: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) > Hi Brett, > > Yes, I was a bit disappointed myself in that I did not hear about this > workshop earlier. Some people from my community could also have > benefited. > > The University of Washington Breath of Life workshop is modeled after > the succesful workshop of the same name at the University of > California, Berkeley. UC Berekley's workshop is offered annually > (usually in June) and is focused on California languages. The UW > workshop has a Pacific northwest focus due to the nature of the UW > archives, mostly consisting of Melville Jacobs language documentation > work along the pacific cost and interior. > > The UW workshop started in 2003 I believe and may be an annual > offering. So keep your eye on this one. > > later, > > Phil Cash Cash > UofA, ILAT > > > Quoting Brett Encelewski : > > > It is too late of notice for me to attend this (being it starts next > > Monday) but I am highly interested! Does anyone know if this is an > > annual workshop? If so, about when (next year) do you think it will > > go on again? > > > > BRETT A. ENCELEWSKI > > Tribal Archivist > > [Dena'ina Language Project] > > Kenaitze Indian Tribe, IRA > > Kenai, Alaska > > > > "A people with no history has no past, and therefore no future." > > --Robert A. Heinlen > > > > "Think globally, dream universally." > > --Unknown > > > > > > > > ----- Original Message ----- > > From: phil cash cash > > Date: Thursday, September 8, 2005 12:37 pm > > Subject: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP > > (fwd link) > > > >> 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 anggarrgoon at GMAIL.COM Tue Sep 13 04:28:05 2005 From: anggarrgoon at GMAIL.COM (Anggarrgoon) Date: Mon, 12 Sep 2005 23:28:05 -0500 Subject: Lost for words (fwd article) In-Reply-To: <000001c5b717$d38ea940$6500a8c0@ekg> Message-ID: So you're looking for substrate influence in Vermont English from these other European languages? In the case of Guugu-Yimidhirr and other Australian languages, my impression is that there is way too much variation going on to find that (e.g. code mixing and code switching). And anyway, Aboriginal English is generally said to be a continuum decreolised from Roper River Kriol. So the main input for Ab'l English phonology is not Guugu-Yimidhirr, it's Kriol. This is true in some other areas too - I don't have a great deal of data on Aboriginal English at Milingimbi but there did seem to be neutralisation of voicing contrasts in the Ab'l English of some speakers there (but not in Yolngu Matha). Claire From cashcash at EMAIL.ARIZONA.EDU Tue Sep 13 06:36:30 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Sep 2005 23:36:30 -0700 Subject: Technology and language: Learning to say mouse in K’iche’(fwd) Message-ID: Technology and language: Learning to say mouse in K’iche’ (IDRC Photo: Yves Beaulieu) 2005-08 by Louise Guénette and Rowena Beamish http://www.idrc.ca/en/ev-86346-201-1-DO_TOPIC.html When children as young as kindergarten sit down for their first experience with computers using software in their native Mayan language, K'iche', the lessons learned go far beyond mastering basic computer skills. Students are learning that their indigenous language and culture are a vital part of their society. It wasn't always so. Marleny Tzicap, a teacher and linguist working with the Guatemalan nongovernmental organization (NGO) Enlace Quiché, describes how attitudes have changed regarding the use of Guatemala's 22 native languages. "Our father had many difficult experiences when he was growing up and only spoke K'iche'. People discriminated against him and treated him as though he was stupid. He did not want his children to experience the same thing, so he and my mother only spoke to us in Spanish," she recalls. Growing up in Momostenango, a small town in western Guatemala, Tzicap was exposed to K'iche' in the homes of her neighbours and that of her grandfather, who refused to speak Spanish in his home. The conflicts over language and cultural identity that Tzicap experienced were mirrored in homes throughout Guatemala, perpetuated by the civil war and a school system that, until the late 1990s, actively discouraged the use of Indigenous languages in the classroom. (See box, "Bilingual, intercultural education in Guatemala") "As a person, you faced the dilemma between what is spoken at home but is wrong at school," says Tzicap. The result was a culture, language, and people held in low esteem. Changing attitudes Tzicap became a teacher and her aptitude for grammar won her a place in a two-year course on Mayan linguistics. She now works for Enlace Quiché, an NGO that pioneered the use of information communication technologies (ICTs) to strengthen the training of intercultural, bilingual educators in Guatemala. Evolving from project to organizational status, Enlace Quiché is part of a nascent, worldwide movement that harnesses the potential of ICTs to preserve and revitalize Indigenous languages and cultures while providing quality computer and Internet training for rural Indigenous communities. Enlace Quiché shows the potential ICTs hold as a tool for improving the quality of education and of life in rural Guatemala, while revitalizing the Mayan language and culture. It has made education technology an important element in the country's reconciliation process. The department of Quiché, where Enlace Quiché is based, was one of the most affected regions during the civil war and people are still recovering from the psychological and socioeconomic scars left by the "scorched earth campaign" of murder and torture. Building a virtual community The Institute for Connectivity in the Americas (ICA) [see link below] is supporting Enlace Quiché's efforts to develop training materials for a variety of courses that combine ICT-skills building with other practical, real-life applications to meet the needs of rural, Indigenous populations. The ICA, housed at the International Development Research Centre (IDRC), is a forum for hemispheric innovation to strengthen democracy, create prosperity, and help realize the region's human potential. Enlace Quiché will develop an official ICT vocabulary in K'iche', making it available online, in print, and through interactive learning games; compile an online resource bank of existing resources for ICT training centers; design a series of courses that combines ICT- skills building with practical skills; and share the project's resources with other Indigenous organizations in Guatemala and the region. Enlace Quiché runs 28 bilingual and intercultural education technology centres known as CETEBIs (Centros de tecnología educativa bilingüe intercultural), accessible to 6,000 students in towns and mountain villages in the eastern part of Guatemala. Nine of the satellite-linked centres are located in teacher-training schools, helping future educators create their own resource materials in K'iche'. Celso Chaclán, Guatemala's deputy minister responsible for bilingual and intercultural education, is interested in the successes of Enlace Quiché's interactive methodology. "For me educational technology means modifying methods, improving the quality of learning of the students. It is not only teaching computer skills," he says. Through its programs and CETEBIS, Enlace Quiché has built a bilingual virtual learning community for Mayan language teachers, community members, and partners. "We want people to be proud, to identify with their community," says Tzicap. The NGO has a library of some 15 resource CDs and in 2003 launched a bilingual web portal (http://www.ebiguatemala.org/) to enhance classroom teaching and learning. K'iche' is also making the jump to film. The NGO, and Tzicap in particular, provided linguistic and cultural advice to a Costa Rican film company, which is producing an animated film based on the Popul Vuh, the Mayan story of creation. Many of Enlace Quiché's staff provided the K'iche' voices. Enlace Quiché has shown that digital technology and Internet connections offer efficient and cost-effective ways to develop culturally relevant materials in a number of languages while sharing expertise. It is opening the doors to a world of information and technology by providing appropriate technology that preserves and revitalizes Indigenous cultures and communities. For more information: Marleny Tzicap, Enlace Quiché, 5a. Calle 3-42, Zona 5, Santa Cruz del Quiché, El Quiché, Guatemala; Phone: (+502) 7550810 / 7554801, Email: info at enlacequiche.org.gt Luis Barnola, Senior Program Specialist, Institute for Connectivity in the Americas, 250 Albert Street, PO Box 8500, Ottawa, Ontario, Canada, K1G 3H9. From coyotez at DARKWING.UOREGON.EDU Tue Sep 13 07:15:41 2005 From: coyotez at DARKWING.UOREGON.EDU (David Gene Lewis) Date: Tue, 13 Sep 2005 00:15:41 -0700 Subject: [sovernspeakout] LA Tribes need Aid! Intertribal Council Address and all LA tribes' addresses Message-ID: Information for those wishing to send aid; >>From: Liz Woody >>Sent: Saturday, September 10, 2005 4:46 PM >>Subject: FYI: 3,500 Native American Hurricane Survivors need our >>help-- >> >> >>There are so many people here that need help. I don't know where >>to begin, and sending a prayer will help. There is a person listed >>below to contact about the Houma Tribe. I do not have a number for >>the gentleman listed below. Liz >>-----Original Message----- >> >>Subject: 3,500 Native American Hurricane Survivors need our help-- >> >> >>From: Austinteaparty4u at aol.com >>Subject: 3,500 Native American Hurricane Survivors need our help-- >> >>Here is an update that I just got from Indian Country and those >>affected by the flood. >>After talking with Kevin Billiott yesterday, who is with the Inter >>Tribal Council of La, he told me that the hardest hit of the >>Nations were the Houma Tribe and referred me to Brenda Dardar, who >>he said is the Principal Chief of that Tribe. >>I just got off the phone with Brenda who said that 3,500 members >>were displaced and would need everything in the long run. Most were >>living in the poorest places in New Orleans area. She is now in >>trying to locate all tribe members. Most tribe members were living >>in extended family situations. >>Most of the homes are still under water. And of course they do not >>know how long it might be before any of them could move back. Most >>of the people are in some kind of shelters. >>Let me repeat this, 3,500 Native Americans need our help. >>When asked what they needed now, Brenda said, "Number one we need >>all your prayers, that is first and then perhaps something like >>Walmart Cards at this time might be very helpful, however in the >>future everything would be needed from furniture to cleaning >>supplies, you name it." >>She also said the only way she has been able to get any information >>to anyone was thru the various Indian Nations and Indian News. Go >>figure. >>So, please post this e-mail to everyone you know and ask them to >>also post it. >>It is interesting how everything goes in circles as this was one of >>the tribes that we met in Washington, DC last year at the march >>before the opening of the Smithsonian's Nation Museum of the >>American Indian. >>For more information about the Houma Tribe please go to: >>http://www.unitedhoumanation.org >>If you are able to send anything to them, they are opening up >>storage to put items in, or send a gift card if you can to: The >>United Houma Nation Hurricane Relief, 20986 Hwy 1, Golden Meadow, >>LA 70357. >>You can also contact Brenda Dardar at: _bdr at UnitedHoumaNation.org >>Or for further information concerning any of the Nations/Tribes you >>can contact Kevin Billiott of the Intertribal Council of LA. (I do >>not have this information, but the above person may know how to >>contact him. Liz) > > Kevin Billiot, Director Intertribal Council of LA 5723 Superior, Suite B-1 Baton Rouge, LA 70816 225/292-2474 itclamak at aol.com * booklet on prehistoric Indians available at Arnould, Director Governor's Office of Indian Affairs Governor's Office P. O. Box 94004 Baton Rouge, LA 70804-9004 225/219-7556 or 800/863-0098 pat.arnould at indianaffairs.state.la.us Christine Norris Jena Band of Choctaws, Inc. P. O. Box 14 Jena, LA 71342 318/992-2717 * summary of Jena Band history available Earl Barbry Tunica-Biloxi Tribe P.O. Box 1589 Marksville, LA 71351 318/253-9767 pat_foster at tunica.org Alton Leblanc Chitimacha Tribal Center P. O. Box 661 Charenton, LA 70523 337/923-9923 Lovelin Poncho Coushatta Tribe of Louisiana P.O. Box 818 Elton, LA 70532 337/584-2261 * booklet available Laura Billiot United Houma Nation 20986 Hwy 1 Golden Meadow, LA 70357-9998 504/475-6640 or Brenda Dardar at 504/475-7176 * booklet available Randy P. Verdun Chitimacha Biloxi Choctaw of Louisiana Tommy W. Bolton Choctaw-Apache Indian Tribe PO Box 1428 Zwolle, LA 71486 318/645-2744 (home) 318/645-2588 (office) cate at cp-tel.net * short history of the tribe available Amos Tyler Clifton Choctaws 1146 Clifton Road Clifton, LA 71447-4015 318/793-4253 * brief history available along with some books Rufus Davis Caddo-Adais Tribe 4500 Highway 485 Robeline, LA 71469 318/472-9779 * brief history of the tribe available Gilmer Bennett Apalachee Talimali Band of Louisiana P.O. Box 84 Libuse, LA 71348 318/473-4412 * history of the band available Jackie Myers Womack P. O. Box 395 New Llano, LA 71461 337/825-8641 fourwind at bellsouth.net * history of the tribe available David Lewis University of Oregon Confederated Tribes of Grand Ronde From isbae at UAA.ALASKA.EDU Tue Sep 13 16:58:59 2005 From: isbae at UAA.ALASKA.EDU (Brett Encelewski) Date: Tue, 13 Sep 2005 08:58:59 -0800 Subject: Gold-plated CDRs Message-ID: > i marvel at the kinds of technology we utilize on a daily basis at the > university institution. it is leap years ahead of those in the native > community. i think the best thing that i can do as a student is raise > awareness, offer some basic guidance, and help where i can. Down here, in Kenai, the situation is very similar. There are many Tribal Members and Elders that have possession of cassette tapes (or reel-to-reel) of oral tradition. They are very protective of these precious materials. Part of our outreach strategy is education and awareness as well--trying to convey to Tribal Members that there family's privacy can be held preserved just as easily as the materials can. BRETT A. ENCELEWSKI Tribal Archivist Kenaitze Indian Tribe, IRA "A people with no history has no past, and therefore no future." --Robert A. Heinlen "Think globally, dream universally." --Unknown ----- Original Message ----- From: phil cash cash Date: Monday, September 12, 2005 9:15 am Subject: Re: [ILAT] Gold-plated CDRs > Hi Nicolas, > > when i think of migration (in the technological sense), i think of an > uncle of mine on the Confederated Tribes of the Umatilla Indian > Reservation in northeastern Oregon who lives way out in the > sticks. he > has over 200 cassette tapes spanning twenty years of recording > traditional songs and singing. all the old-time singers are now gone > and his cassettes "archive" is a tribal treasure. so i plan to meet > with him this coming year, inventory his archive, and digitize his > tapes (migrate them from analog to digital, so to speak). > > i think this kind of basic situation is more common than we think, > especially for the native community where technology is still 10+ > yearsbehind the mainstream. most native community archives are > bare string > budgets with a limited technological capacity. but they are becoming > better despite the digital divide and the demands to modernize. > > i marvel at the kinds of technology we utilize on a daily basis at the > university institution. it is leap years ahead of those in the native > community. i think the best thing that i can do as a student is raise > awareness, offer some basic guidance, and help where i can. > > later, > Phil Cash Cash > UofA, ILAT > > Quoting Nicholas Thieberger : > > > Phil, > > > > For a serious archival effort we need to look at developing > dedicated> archives that plan for migrating data in future. The > use of CDs now > > is putting off the headache until later when you discover that some > > failed to be written properly or that the copying process may have > > introduced errors and in any case all the files copied will need to > > be checked against the original to determine if they are the > same or > > not. While there are extravagant claims about 100 year life for CDs, > > that needs to be balanced against the percentage error rate we know > > (from our own painful experience) exists for CD media. And then > there> is the physical problem of handling all of those disks. > > > > On archiving linguistic data see http://www.language-archives.org/ > > and in particular the discussion on linguistic archiving here: > > http://emeld.org/school/classroom/archives/index.html. > > > > All the best, > > > > Nick Thieberger > > > >> Thanks Jim & Robert! > >> > >> For non-replaceable language recordings, it makes sense to use > media>> that has the greatest longevity. This will make archiving > less of a > >> worry and more of a "best practice". > >> > >> I imagine that the archival quality ratings for the gold-plated > CDRs are > >> applicable also to the gold-plated DVDRs. Since I will be > working with > >> digital video it might be a good practice to use this media too. > >> > >> I took a shallow look on the internet and found that Wipedia > has a nice > >> summary of CDRs worth looking at. They mention Mitsui. > >> > >> CDR > >> http://en.wikipedia.org/wiki/CD-R > >> > >> Also, here is a link to Mitsui or Mitsui MAM-A. > >> http://store.mam-a-store.com/standard---archive-gold.html > >> > >> For better pricing, you can get the Mitsui MAM-A media a bit > cheaper>> here. > >> http://www.american-digital.com/prodsite/ > >> > >> later, > >> > >> Phil Cash Cash > >> UofA, ILAT > > > > > > -- > > Project Manager > > PARADISEC > > Department of Linguistics and Applied Linguistics > > University of Melbourne, Vic 3010 > > Australia > > > > nicholas.thieberger at paradisec.org.au > > Ph 61 (0)3 8344 5185 > > > > PARADISEC > > Pacific And Regional Archive for Digital Sources in Endangered > Cultures> http://paradisec.org.au > From cashcash at EMAIL.ARIZONA.EDU Tue Sep 13 20:26:19 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 13 Sep 2005 13:26:19 -0700 Subject: news media portrayals... Message-ID: Dear ILAT, it is common knowledge that the news media sometimes operates on notions of difference when it comes to the portrayal of ethnic minorities. a news article that was posted to ILAT recently (9/11/05) is getting recirculated with the obvious headline: Indian tribe takes up dying tongue for money Chicago Sun-Times, United States - Sep 11, 2005 http://www.suntimes.com/output/news/cst-nws-colo12.html forget the aspirations of cultural revitalization, its all about the money! Phil Cash Cash UofA, ILAT From cashcash at EMAIL.ARIZONA.EDU Tue Sep 13 20:42:07 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 13 Sep 2005 13:42:07 -0700 Subject: Dakota lyrics invade rap song (fwd) Message-ID: Dakota lyrics invade rap song http://www.bismarcktribune.com/articles/2005/09/13/news/state/102069.txt AGENCY VILLAGE, S.D. (AP) - Tammy DeCoteau devotes much of her time thinking about how she can coax children into doing something that came naturally to their great-grandparents: speak in their native Dakota language. Decoteau has been the driving force behind a series of efforts to expose young people on the Lake Traverse Reservation to their ancestral language in appealing ways. Those efforts have included recording popular children's songs and publishing illustrated phrase books and nursery rhymes in Dakota Sioux. The latest project is a collaboration of young and old: recording a rap song with Dakota lyrics and widely distributing copies. "We're just branching out in another genre," said DeCoteau, who is the director of American Indian language programs for the Association of American Indian Affairs. "We're trying to get the language where you wouldn't ordinarily see it through music or games, anywhere we can get their attention," she said. DeCoteau and others at Sisseton-Wahpeton College in Sisseton who were involved in the project, believe "Wicozani Mitawa" or "My Life," a song about a young man's struggles, is the first rap song recorded in the Dakota language. More than 250 compact discs containing the song, recorded in late August, have been distributed free of charge to young people on the reservation, with its tribal headquarters at Agency Village near Sisseton. The popularity of rap music among young adults and children made it an obvious vehicle to kindle interest in Dakota, now spoken fluently by a dwindling number of the tribe's elders. "The parents of these young children listen to rap," DeCoteau said. The recording project was sparked by a conversation DeCoteau had with one of her nephews, Tristan Eastman, who writes and performs rap songs. "She asked me if I could write a rap song for kids," Eastman said. "I asked her if she meant nursery school kids. She said, 'No, people your age.'" Eastman, who is 20, estimates "97 percent" of kids on the reservation listen to rap or hip-hop music. "A lot of kids want to live in the hip-hop culture and do what they see on TV," he said. "It's breaking us from who we are." One of the song's messages, from the point of view of a young man who fights despair, is to embrace native pride and stand up for traditional culture. "The farther we get from our languages, the more confused our young people get about who they are and their place in the world," said William Harjo Lone Fight, president of Sisseton-Wahpeton College. "In our language is embedded the instruction on how we treat one another and how we survive," he said. Rap music was like a foreign language to the elders who helped with the translation into Dakota. "The elders didn't have much experience with rap," DeCoteau said. She had them listen to an English version, with a piano accompaniment and pulsing drum beat. "They figured rap wasn't all that bad," she said. Orsen and Edwina Bernard were the lead translators of Eastman's lyrics. To capture the spirit, Orsen crossed the generational divide. "I had to think where this young fellow was coming from," he said. It wasn't all that difficult; all he had to do was remember his own struggles as a young man. Bernard, in his 60s, recalled his sense of isolation while serving in the military in Germany, the only Dakota on his base. Eastman hopes other American Indian youths will record popular songs in their native languages, a practice he believes will spread. The Sisseton-Wahpeton tribe, which has made restoring its language a top priority, also has a program that works with parents and children to foster speaking in Dakota at home. The tribe first turned to language restoration as a way to help fight the rise in teenage delinquency. The language program started by having fluent elders visit the community's day-care center every day to speak Dakota with the preschoolers. Next came a phrase book, and ultimately the multimedia projects. The tribal college has turned a small classroom into a recording studio, with a computer and sound-mixing board. Dakota words are sprouting everywhere. The aisles and display cases at the convenience store in Agency Village have Dakota words for common items, such as "mni" for water and "asanpi" for milk. Large navy blue pennants with Dakota words to reinforce important values hang from the airy main corridor of the school. One banner, for instance, read: "Wausinda: showing empathy for all living things." Dakota language instruction is part of the curriculum of both K-12 and the tribal college. The tribal council is considering making Dakota its official language, and has channeled about $100,000 of its casino revenue into language restoration in recent years, said Harjo Lone Fight. "The sense of urgency has increased since the language-speaking population has decreased," he said. "Thirty years ago, there seemed to be an endless supply." The last census found 3 percent of the tribe's 11,000 members speak Dakota, DeCoteau said. Most fluent speakers are elderly. Ethnologue, an online linguistic database, said the 1990 census identified 15,355 Dakota speakers in the United States, most of them located in the Dakotas, Minnesota and Nebraska. Another 5,000 live in Canada, in the provinces of Saskatchewan and Manitoba. Olivia Eastman, Tristan Eastman's grandmother, helped translate and edit the rap song's lyrics. "The health of a culture is measured by its language," she said. Her grandson, who recently moved to Morton, Minn., hopes his rap song will catch on. "I would love to hear another person singing my song," he said. From cashcash at EMAIL.ARIZONA.EDU Thu Sep 15 18:14:55 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 15 Sep 2005 11:14:55 -0700 Subject: Institute working to save script-less languages from extinction (fwd) Message-ID: Institute working to save script-less languages from extinction By Ghafar Ali http://www.dailytimes.com.pk/default.asp?page=story_15-9-2005_pg7_34 PESHAWAR: Languages do not merely serve the purpose of communication. They carry and transmit the culture and history of their native speakers. The language a person speaks essentially determines the worldview of a person. Languages therefore are a primary source of identity. A huge diversity in the regional languages of a country may pose many challenges. More than two-dozen languages of Indian-Aryan, Iranian, Tibetan and Nooristani origins are spoken in the NWFP and the Northern Areas, most of which do not have a script. Henrik Lijegran, a research consultant at the Frontier Language Institute (FLI) told Daily Times about his institute’s efforts to preserve and promote the mother tongues of various language communities of northern Pakistan. He said one of the main objectives of the organisation is to document languages and cultures and to promote the educational use of these languages. “The FLI facilitates local researchers by educating them in linguistics, literacy, anthropology, lexicography, translation, language planning, phonology and research methodology” he said. He said the training would allow individuals to preserve oral traditions, poetry, proverbs, folk tales and other aspects of their cultural heritage. This would also aid the development of bilingual or trilingual dictionaries and glossaries. The efforts aim to improve reading and writing skills to produce literature in the national, regional and vernacular languages of the region. He said the institute has facilitated the development of scripts of 20 regional languages. “We want to offer a local language network that allows cultural exchange,” the researcher said. He said the FLI would support a local project for the development of three languages - Gawri, Torwali, Palula - spoken in Chitral. Each of these languages has 10,000 to 100,000 speakers. Language Location Population Indo-Aryan languages: Bateri Indus Kohistan Over 20,000 Chilisso Indus Kohistan Over 2,000 Dameli Damel valley (Chitral) Over 2,000 Domaaki Hunza (Gilgit) Over 200 Gawar-Bati Arandu (Chitral) Over 200 Gawri Swat, Dir Kohistan Over 20,000 Gowro Indus Kohistan Over 200 Gojri Throughout the region Over 200,000 Hindko Azad Kashmir, Over 2,000,000 Kohat, Peshawar Indus Kohistani Indus Kohistan Over 200,000 Kalasha Chitral Over 2,000 Kalkoti Dir Kohistan Over 2,000 Kashmiri Azad Kashmir Over 20,000 Khowar (Chitrali) Chitral, Gilgit Over 200,000 Kundal Shahi Azad Kashmir Over 200 Language Location Population Pahari-Potwari Murree hills, Over 2,000,000 Azad Kashmir Palula Chitral Over 2,000 Shina Gilgit, Kohistan Over 200,000 Torwali Behrain (Swat) Over 20,000 Ushojo Madyan (Swat) Over 200 Iranian languages: Ormuri South Waziristan Over 2,000 Pashto Throughout the region Over 2,000,000 Wakhi Gilgit, Chitral Over 2,000 Yidgha Lutkoh valley (Chitral) Over 2,000 Tibetan language: Balti Baltistan Over 200,000 Isolated language: Burushaski Hunza, Nagar, Yasin Over 20,000 Nuristani language: Kam-Kataviri Chitral Over 2,000 From cashcash at EMAIL.ARIZONA.EDU Fri Sep 16 16:56:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 16 Sep 2005 09:56:31 -0700 Subject: TOWARDS A NEW BEGINNING (fwd link) Message-ID: fyi, a link recently shared on the Lexicographylist... TOWARDS A NEW BEGINNING – A Foundational Report for a Strategy to Revitalize First Nation, Inuit and Métis Languages and Cultures http://www.aboriginallanguagestaskforce.ca/foundreport_e.html ~~~~ News Release Task Force Report on Aboriginal Languages and Cultures Received by Minister Frulla http://www.canadianheritage.gc.ca/newsroom/news_e.cfm?Action=Display&code=5N0155E OTTAWA, July 13, 2005 -- Minister of Canadian Heritage and Minister responsible for Status of Women Liza Frulla received the report of the Task Force on Aboriginal Languages and Cultures, entitled "Towards a New Beginning: A Foundational Report for a Strategy to Revitalize First Nations, Inuit and Metis Languages and Cultures." The Task Force on Aboriginal Languages and Cultures was appointed in December 2003 to make recommendations to the Minister of Canadian Heritage on the revitalization, preservation, and promotion of Aboriginal languages and cultures and the creation of a national strategy to address their erosion and loss. The Task Force held consultations across Canada with First Nations, Inuit, and Metis people, Elders, organizations, community leaders, language experts, and others, whose insights contributed to the development of "Towards a New Beginning." Measures to reverse the erosion of Aboriginal languages are necessary, since close to half of the more than 60 Aboriginal languages in Canada are considered endangered, and 10 languages have become extinct over the past 100 years. In December 2002, the Government of Canada committed $160 million over 10 years to help halt the erosion of Aboriginal languages. Part of the Task Force's mandate was to identify priorities and advise on how best to spend that money. For more information on the Task Force or to obtain a copy of "Towards a New Beginning," please visit www.aboriginallanguagestaskforce.ca or www.canadianheritage.gc.ca Information: Jean-Francois Del Torchio Press Secretary Office of the Minister of Canadian Heritage and Minister responsible for Status of Women (819) 997-7788 Myriam Brochu Chief, Media Relations Canadian Heritage (819) 997-9314 From nflrc at HAWAII.EDU Tue Sep 20 04:13:49 2005 From: nflrc at HAWAII.EDU (National Foreign Language Resource Center) Date: Mon, 19 Sep 2005 18:13:49 -1000 Subject: Call for Papers: CALICO 2006 (in Hawaii!) Message-ID: Our apologies for any cross-postings . . . CALL FOR PARTICIPATION CALICO 2006 ANNUAL SYMPOSIUM Online Learning: Come Ride the Wave Hosted by University of Hawaii at Manoa Honolulu, Hawaii May 16-20, 2006 Preconference Workshops: Tuesday, May 16 - Wednesday, May 17 Courseware Showcase: Thursday, May 18 Presentation Sessions: Thursday, May 18 - Saturday, May 20 Use CALICO's on-line proposal submission form at http://calico1.modlang.txstate.edu or click on CALICO 2006 on the homepage: http://calico.org You will need to register on the site ("Proposer registration") before being able to submit. DEADLINE FOR PROPOSALS: OCTOBER 31, 2005 All presenters must be current members of CALICO by the time of the conference and are responsible for their own expenses, including registration fees. The Computer Assisted Language Instruction Consortium (CALICO) is a professional organization dedicated to the use of technology in foreign/second language learning and teaching. CALICO's symposia bring together educators, administrators, materials developers, researchers, government representatives, vendors of hardware and software, and others interested in the field of computer-assisted language learning. For more information or if you have questions or problems, contact Mrs. Esther Horn CALICO Coordinator 512/245-1417 (phone) 214 Centennial Hall 512/245-9089 (fax) 601 University Drive http://calico.org San Marcos, TX 78666 e-mail: info at calico.org or ec06 at txstate.edu From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:38:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:38:21 -0700 Subject: Inuit groups sue feds for hundreds of millions over residential school abuse (fwd) Message-ID: Inuit groups sue feds for hundreds of millions over residential school abuse Monday, September 19th, 2005 http://www.brandonsun.com/pfstory.php?story_id=4265 (CP) - Three Inuit land claim organizations are taking the federal government to court in an attempt to be included in any compensation settlement for residential school abuse, claiming hundreds of millions of dollars in damages. "When the government of Canada forced Inuit to attend residential schools, Inuit suffered through the same abuses and the same horrible experiences as First Nations peoples," said Paul Kaludjak, president of Nunavut Tunngavik Inc., which oversees the Nunavut land claim. "Fairness requires that Inuit who attended residential schools are given the opportunity to participate in the same compensation process," Kaludjak said in a statement. In May, the Assembly of First Nations signed an agreement with Ottawa to deal with the residential schools issue. The federal government appointed former Supreme Court justice Frank Iacobucci to recommend a compensation package and Inuit officials have been present at negotiations. But Canada's Inuit are not covered by the Indian Act and are not members of the Assembly of First Nations. So to ensure they are part of the settlement process, NTI filed a lawsuit naming two Nunavut Inuit and the organization as plaintiffs on Aug. 31. Similar lawsuits have been filed by the Inuvialuit Regional Corporation, which oversees the Inuvialuit land claim in the northwest corner of the Northwest Territories, and Makivik Corporation, which looks after the Inuit of northern Quebec. "The way the process has been set up, that's the only way we could have gone," IRC head Nellie Cournoyea said from Inuvik, N.W.T. "We had no option." The NTI statement of claim, which asks for $300 million in damages, draws on the stories of two women. Both make claims that will sound similar to southern aboriginals: they were removed from their families, discouraged from speaking their language, sexually assaulted and physically abused by school staff and were poorly fed, housed and educated. In addition, the document - which has not been proven in court - says that Inuit residential schools were part of a federal plan to bring Inuit off the land and into settlements. Before 1955, few Inuit lived in permanent communities. "An integral part of the federal government's policy of relocating Inuit was to establish a network of schools for Inuit children that would facilitate their integration into white culture and serve to break their connection with Inuit culture which was regarded by the federal government as inferior," says the statement of claim. Federal officials could not be reached for comment. Residences large enough to accommodate 150 children each were eventually established in 11 communities throughout the Arctic, including the notorious Grolier Hall in Inuvik. Another 11 smaller residences were also established, including a tent residence in what is now Kugluktuk, Nunavut. Both the Roman Catholic and Anglican churches were involved with running the schools and residences. The statement of claim says that many of the children attending these schools had only ever eaten traditional Inuit food. The schools only provided southern foods such as canned corned beef and boiled cabbage, it claims. "Many students had difficulty eating the food provided to them, to the point where some would regurgitate the food," the claim reads. Even children whose parents lived near the school were required to live in the residence, the statement says. About 100,000 children, many against their will, lived in residential schools in every province and territory except New Brunswick and Prince Edward Island. Most of the schools were closed in the 1970s, but it took until 1996 before the last one was closed near Regina. More than 86,000 former students are still alive, but many are aging and some die each week. Aboriginal leaders have suggested a $10,000 lump sum payment and $3,000 for each year spent in the schools for every survivor. From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:42:00 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:42:00 -0700 Subject: One man’s quest to save a language (fwd) Message-ID: [photo inset - (l-r) Val Punch (aunt of author), author Lance Sullivan, Hazel Sullivan (mother of author) and Cannington Asset Leader Shane Hansen at the launch of Ngiaka Yalarrnga.] One man’s quest to save a language Issue 89 http://www.nit.com.au/thearts/story.aspx?id=5707 The language of the Yalarrnga people from western Queensland is no longer endangered thanks largely to the efforts of former Boulia resident Lance Sullivan. While completing his full time studies in anthropology and archaeology at James Cook University, Lance embarked on a project that would see his peoples’ language and culture preserved for years to come. Lance’s book, Ngiaka Yalarrnga (sponsored by BHP Billiton’s Cannington Mine), is the culmination of hundreds of hours he spent listening to and recording older speakers of the Yalarrnga language. “I truly believe the youth of today must be taught their mother’s tongue and given the knowledge of their birth-right and that is why I have written this book,” he said. “Ngiaka Yalarrnga is also a tribute to the Yalarrnga people who have passed before us.” “When I was a young man one of the elders told me never to forget who or what I am. She said to me, be proud, talk strong, walk tall, you are a Yurri an Anangu, an Aboriginal man. Our ancestors blood flows through your veins! “I hope that both Indigenous and non-Indigenous people enjoy reading Ngiaka Yalarrnga and I’m sure that my book will help reinforce the Yalarrnga language amongst Central Aboriginals,” Lance said. Cannington is distributing Ngiaka Yalarrnga to libraries and schools in north and western Queensland. From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:44:29 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:44:29 -0700 Subject: Unique festival experiences (fwd) Message-ID: Unique festival experiences Issue 89 http://www.nit.com.au/thearts/story.aspx?id=5712 The Melbourne International Arts Festival line up will include performances by Trevor Jamieson in Ngapartji Ngapartji and Mark Atkins in Orion. Ngapartji Ngapartji is a unique Festival experience and is performed by Trevor Jamieson. In this performance, storyteller Trevor Jamieson recreates the experiences of the Spinifex people in his native tongue. Performed in Pitjantjatjara - Central Desert language spoken by a number of Aboriginal communities including the Spinifex people - Ngapartji Ngapartji combines high-end new media image-making with active storytelling and music. At the end of World War II, Trevor Jamieson’s father was born in the red desert sands where his people had been born for 2000 generations. At the same time the younger and more powerful nations America, Great Britain, Japan and Australia were swept up in a complex cold war crisis. Writer and performer Trevor Jamieson relates this global narrative through the experiences of the Spinifex people and his own family history. As part of Ngapartji Nagapartji, audience members undergo a short course in the Pitjantjatjara language, which can be accessed via the web, or in person through the language kiosk set up at Australian Centre for the Moving Image. Each night of the five-night pilot season audiences will be taught a little more of the language directly by young people and elders from the central desert. After each lesson a short excerpt from the story of the Spinifex people will be performed. Each performance is stand-alone, although if undertaken sequentially over five evenings audiences will learn more of the language and experience a richer and more intimate understanding of this exceptional story. Ngapartji Ngapartji is intended to help protect, preserve and share an endangered Indigenous language. It is hoped that audiences will go on to undertake a six month online Pitjantjatjara language course before seeing the final production in 2006. Ngapartji Ngapartji is performed by Trevor Jamieson, in collaboration with creative director and writer Scott Rankin of Big hART, and Creative Producer Alex Kelly. Trevor Jamieson is an experienced film and stage actor whose performances include Plain Song by David Whitton for Black Swan Theatre Company, Crying Baby for the Marrugeku Theatre Company /Stalker Theatre Company production in Darwin in 2000 and Deck Chair Theatre Company’s production of King for this Place by Neil Murray. Jamieson has toured and performed internationally - most recently as part of the Rock n’ Royal Concert in Denmark to celebrate the wedding of Crown Prince Frederik and Queen Mary. The festival will also present the Australian premiere of Philip Glass’s Orion. “Orion is a lightning world tour of music, juxtaposing sounds we would otherwise never hear together, uniting musical instruments from Africa, Australia, Brazil, Canada, China, Greece and India to play with Glass and his Ensemble in a seven-movement piece which gave each soloist the chance to shine.” Musicweb.uk Philip Glass has been actively engaged in musical encounters with composers from multiple traditions since 1964. As a master contemporary composer, he has composed for virtually every art form: musicians, ensembles, dance, theatre, orchestra and film. A large collection of his work has been for both the Mabou Mines Theater Company, which he co-founded, and his own performing group the Philip Glass Ensemble. His most recent work Orion, commissioned by the 2004 Cultural Olympiad, comes to 2005 Melbourne International Arts Festival. Glass collaborated and performs with internationally renowned musicians and performers - Indigenous Australian Mark Atkins (didjeridoo), Wu Man (pipa) from China, Foday Musa Suso (kora) from Africa, multi instrumentalists UAKTI from Brazil, Ravi Shankar (sitar) from India, with his music performed in Orion by sitar specialist Kartik Seshadri, Canadian Ashley Maclsaac (violin) and Eleftheria Arvanitaki (vocalist). “Without having had such extensive work experience with each of my collaborators, it would have been virtually impossible to undertake a project of this musical scale and cultural range”, said Glass. Inspired by the idea that civilizations are united by common themes, history and customs, Glass also believes that we singularly and together are united by the commonality of the natural world - rivers, oceans, the organic environment of forests, mountains and the stars. “The stars unite us, regardless of country, ethnicity and even time. Orion is the largest constellation in the night sky and can be seen in all seasons from both the Northern and Southern hemispheres. It seems that almost every civilization has created myths and taken inspiration from Orion. As the work progressed, each of the composers/performers, including myself drew from that inspiration in creating their work.” The oldest civilization in the world opens the concert with Mark Atkins on didgeridoo. Atkins, whose heritage is Irish-Australian and Yamijiti, is recognised internationally for his collaborative projects with some of the world’s leading composers and musicians, including Philip Glass, Peter Sculthorpe, Led Zeppelin’s Jimmy Page and Robert Plant. He is known not only for his amazing didge-blowing skills, but also as a storyteller, songwriter, drummer, visual artist and instrument maker. Both a soloist and ensemble player, Atkins has incorporated the didgeridoo sound into some unlikely musical environments, adding its primal pulse to orchestral works, theatrical productions and dance presentations. He has appeared with the London Philharmonic and the Sydney Symphony Orchestra, and founded the cross-cultural groups Kooriwadjula (black man/white man) and Anakala. His iconic didge has also been utilised on a number of symbolic occasions including welcoming the new millennium by playing didge from the sails of Sydney’s famous Opera House. Atkins creates and paints his own didgeridoos from bush logs, which he collects near his home in Tamworth. Exhibitions of his traditional and contemporary visual artwork have been shown in Japan, Europe and the United States. In 2003 Atkins was featured in a film documentary about his work, Geraldton 6350 via New York: Yamatji Man, which was screened on SBS. • The Melbourne Festival is one of Australia’s leading international arts festivals and has an outstanding reputation for presenting unique international and Australian events in the fields of dance, theatre, music, visual arts, multimedia, free and outdoor events over 17 days each October. First staged in 1986 under the direction of composer Gian Carlo Menotti it became the third in the Spoleto Festival series - joining Spoleto, Italy, and Charleston and the United States. Melbourne’s Spoleto Festival changed its name to the Melbourne International Festival of the Arts in 1990. In 2003, the Festival was renamed Melbourne International Arts Festival. The Artistic Director for 2005 & 2006 is Kristy Edmunds. Bookings are available through Ticketmaster (phone 1300 136 166) or go to www.melbournefestival.com.au From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:57:48 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:57:48 -0700 Subject: Outcry for Limpopo languages at Zimbabwe University (fwd) Message-ID: Outcry for Limpopo languages at Zimbabwe University By: Wilson Dzebu http://www.zoutnet.co.za/news/details.asp?StoNum=3588 MASVINGO – Sixty five delegates from South Africa and Zimbabwe converged on the Masvingo State University in Zimbabwe on Friday to forge a way for the introduction of Tshivenda, Xitsonga and Sepedi at University. Language experts, teachers, and learners deliberated on how they could build a firm cultural and linguistic relationship within the languages of the Limpopo valley. Masvingo state University will start teaching the three Limpopo indigenous languages in March 2006. The spokesperson of the Masvingo State University, Mr Kutsirai Gondo, said the introduction of the three indigenous languages at the Zimbabwean University will not only bring academic mutual understanding, but it will also have a positive economic impact for Zimbabwe, South Africa and Mozambique. Gondo said the introduction of the languages at Masvingo State University will be an easy task because there are high schools which are presently teaching Tshivenda and Xitsonga in Zimbabwe. He added that Xitsonga is spoken and taught at schools in four Zimbabwean Districts, namely: Chiredzi, Mwenezi, Mberengwa and Gwanda. He said Tshivenda is spoken and taught in Beitbridge and Gwanda. Vhembe High School teacher in Beitbridge, Mr Ntshavheni Ndou, representing the Tshivenda speaking community in Zimbabwe, and Risimati Chauke of Vatsonga in Chiredzi, welcomed the introduction of the three South African indigenous languages at Masvingo State University. However, Ndou said there is still a big shortage of text books because there are no publishers for those languages in Zimbabwe. He also said the shortage of libraries in Zimbabwe can also hamper the implementation of the language project. Former Limpopo school teacher and Project Director of the Xitsuke African Language Promotion, Mr. Risimati Mathonsi, said speakers of the indigenous languages in the Limpopo valley should strive to reclaim their inter-cultural and linguistic interaction and trade movement prior colonialism. “There has always been an outcry for the introduction of our languages in Zimbabwe. This initiative will help to restore our language dignity and it will pave a way for the academic cooperation between South Africa and Zimbabwe.” From cashcash at EMAIL.ARIZONA.EDU Wed Sep 21 19:23:28 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 21 Sep 2005 12:23:28 -0700 Subject: Dauenhauer teaches language that's on the edge (fwd) Message-ID: Dauenhauer teaches language that's on the edge Richard Dauenhauer has a master's degree in the German language but he is focused on bringing attention to languages a little closer to home. The longtime Juneau resident and author was recently appointed as the University of Alaska President's Professor of Alaska Native Languages, a three-year position at the University of Alaska Southeast. "Nothing that we do in German or Russian at the University of Alaska Southeast is going to impact the future of the language, or French or Spanish for that matter," he said. "But with Alaska Native languages we can make a difference and I really do believe this." Dauenhauer said this is a critical time to focus on Tlingit, Haida and Tsimshian languages because the fluent speakers are growing older and many have already died. "The difference is with the Native languages in Alaska, this is the homeland, and if the language dies out here it dies out forever," he said. UAS anthropology professor Daniel Monteith says the Tlingit culture is alive and well, but the language is in need of some attention. "Linguists have kind of predicted, unless we get younger speakers learning the language, that we probably have ballpark 20 to 30 years more before Tlingit will no longer be a living language," said Monteith. "For Haida, we have our work cut out for us even more. The time is shorter." Dauenhauer has begun teaching a couple of upper-division Tlingit courses at UAS this semester, including a distance delivery class that has audio hook-ups between Sitka, Klukwan, Hoonah and Juneau. He said his wife, Nora, whose first language is Tlingit, has been helping teach in and out of the classroom. "There are certain things that I do feel very comfortable doing and there's other things that I don't, so it helps to have the teams." Dauenhauer said one of the approaches they intend to use is having teams consisting of elders and younger speakers who teach together. He said it is important to get the younger speakers excited and motivated about Native languages. "You can have a class of 30 students and be up there drilling them but it's going to go in one ear and out the other," he said. "But if you have students who really want to learn things that are important to them and you have a mentor who can coach them they can really learn." Dauenhauer said he thinks Native students who learn their traditional language and take pride in their culture will do better in other academic courses. "The schools have traditionally been pretty much the enemies of Native language and culture, historically," he said. "I think with the revival and doing the languages in the school and getting them in the academic canon in a meaningful way ... you do get a psychological boost." Dauenhauer said he intends to get students to help make a body of Tlingit literature, by transcribing recordings of oral histories and traditions. "It's very important at this stage to be able to write the names down correctly so the next generation will know what they are and how to pronounce them," he said. "It's extremely important to do this while there are still speakers alive who have that full range, because some of the younger speakers don't have that full range that the elderly have." Dauenhauer said he hopes to get more involvement from different Native organizations and corporations around Southeast Alaska to help support the young and old speakers alike. "I thinks it's exciting times and it would be a matter of working with these organizations so that they would have a certain sense of ownership but also a certain sense of funding responsibility," he said. Monteith agreed that collaboration between different organizations would be beneficial to the language. "With the programs we are developing here, hopefully they will help train teachers or apprentices that can work with elders in communities throughout Southeast with all three languages," Monteith said. "The time is now. The exciting thing is we have young people stepping up to learn the languages that they want to teach in some of the schools." Click here to return to story: http://www.juneauempire.com/stories/092105/loc_20050922052.shtml From cashcash at EMAIL.ARIZONA.EDU Wed Sep 21 19:40:06 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 21 Sep 2005 12:40:06 -0700 Subject: First Nations languages funds languish in Ottawa (fwd) Message-ID: First Nations languages funds languish in Ottawa http://www.newswire.ca/en/releases/archive/September2005/21/c2181.html OTTAWA, Sept. 21 /CNW Telbec/ - "First Nations languages - Canada's national treasures - are dwindling away daily while Ottawa dithers," proclaimed Gilbert W. Whiteduck, President of the First Nations Confederacy of Cultural Education Centres (FNCCEC) today to a crowd of supporters on Parliament Hill. "I call on Canadian Heritage Minister Frulla to release immediately the committed federal funds that have been languishing in Ottawa while First Nations languages disappear a bit every day," added Mr. Whiteduck. The Federal Government set aside $172 million in 2002 in response to pressure from First Nations to start to relieve the state of emergency of First Nations languages and do more to promote and protect them. In the three years since, "very minimal funding has been disbursed to only a few communities across Canada", said Mr. Whiteduck. The Federal excuse is that it first wants to set up a national corporation to distribute the funds. "The FNCCEC, a national corporation, has existed for 35 years just for that purpose but Minister Frulla and her department ignores that fact." The FNCCEC also objects to the "Aboriginal-ization" of Federal language funds. The Federal position requires a national all-Aboriginal run corporation, blending the First Nations, Metis and Inuit together despite First Nations objections and regardless of the groups' distinct histories and relationships with Canada. "At the very least, the First Nations portion of the new fund could be distributed without further delay to the First Nations cultural centres through the FNCCEC," said Mr. Whiteduck. Mr. Whiteduck questions the seriousness and ability of the Prime Minister to implement "transformative change" in First Nations policy, a public commitment he made in a high-profile meeting in April, 2004. "A key plank of his promise to First Nations was that Federal policy would not be made for us but rather with us - well, so far with First Nations languages it's been a unilateral Federal approach." The FNCCEC is frustrated that the urgent plight of diminishing First Nations languages and the effect it has on First Nations youth is not being addressed while committed funds sit unused. "The tardiness in releasing the funds is particularly unacceptable because strong First Nations languages are the cornerstone of healthy and vibrant First Nations communities," said Mr. Whiteduck. "Although the new fund is just a start in relation to what is needed, we appreciated in 2002 that our pleas were finally heard - but keeping almost all of the funds in Ottawa for three years has not done any good for First Nations languages," he added. Mr. Whiteduck called on the Department of Canadian Heritage and the Department of Indian Affairs to recognize and support the over three decades of FNCCEC work to protect First Nations languages. The FNCCEC represents 87 First Nations Cultural Education Centres in Canada that work with over 400 First Nations communities. It distributes $5 million of operational funds annually to its member centres. The funds originate from the Federal Cultural Centres Program administered by the Department of Indian Affairs. The FNCCEC secretariat office is located in Ottawa, Ontario. For further information: Gilbert W. Whiteduck, President, FNCCEC, 1-613-728-5999; Ms. Claudette Commanda, National Coordinator, FNCCEC, 1-613-728-5999 From cashcash at EMAIL.ARIZONA.EDU Thu Sep 22 16:58:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 22 Sep 2005 09:58:37 -0700 Subject: NMSU student to do play-by-play in Navajo (fwd) Message-ID: NMSU student to do play-by-play in Navajo Last Update: 09/22/2005 10:21:18 AM By: Associated Press http://www.kobtv.com/index.cfm?viewer=storyviewer&id=21791&cat=NMSPORTS LAS CRUCES, N.M. (AP) - New Mexico State student Cuyler Frank will get the chance to do play-by-play for Friday night's game against Number 13 Cal in his native language of Navajo. The Newcomb native will team up with Lanell Pahe of Crownpoint for the Navajo broadcast. It will be available on the university's Web site. Frank says he wants to do the games in Navajo because he wants to share some of the experiences of New Mexico State students with the Navajo Nation. Frank says it gives the students a chance to share with the tribe what is going on in Las Cruces and what he and others are accomplishing as Navajos. Several stations already broadcast high school games in Navajo, but Friday will mark the first time an NMSU football game has been broadcast in the language. The Navajo Nation spans New Mexico, Arizona and Utah. (Copyright 2005 by The Associated Press. All Rights Reserved.) From cashcash at EMAIL.ARIZONA.EDU Fri Sep 23 17:45:57 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 23 Sep 2005 10:45:57 -0700 Subject: Cultural comics (fwd) Message-ID: Cultural comics CASEY RESSLER Frontiersman Valley Life editor http://www.frontiersman.com/articles/2005/09/23/news/valley_life/feature1.txt Language is a fundamental link to Native cultures, and in Chickaloon, a book project is keeping language front and center for future generations. After creating a CD-ROM package of language lessons for students as part of the Koh'taen Kenaege project, the tribe has created three comic book-style storybooks that are aimed at keeping the Ahtna language fun and educational for students. "We're trying to integrate traditional Ahtna language into lessons that are fun," said Dimi Macheras, who did all the artwork for the three books, the last of which was released this week. "It's one thing to have tapes with language spoken on them, but it's another thing to have something like a comic book or a CD-ROM to learn from." The third book, "C'eyiige' Hwnax," is available at Fireside Books in Palmer or through the Web site www.chickaloon.org. Macheras said that the first two books in the project, "Tsaani" and "Besiin" were very well received. "We printed 150 limited-edition copies, and now we're trying to print 1,000 more because they sold out," he said. "That's what we're hoping for this book, too." Originally, the language project was the creation of eight CD-ROMS. After six of those eight CDs were created, two more needed to completed, and the Ahtna language lessons were complete. "So we decided to make those last two CD-ROMs actual stories that used the Ahtna language," Macheras said. "And after that, we decided to print the stories." For Macheras, doing the artwork for the book was one way to not only put together one of his primary interests, art, but also to give back to his community. "The stories are word for word like my grandmother, Katie Wade, a village elder, would say them," he said. "It's nice because I'm a part of the tribe, and this is something that helps the tribe." Macheras has been drawing comic book-style graphics for years. He's only 24, but he can point to a simple project he did as an 11-year-old as his first paid art job. He went to Ya Ne Dah Ah, the Chickaloon Village school, for seventh- and eighth-grade. Now, he's hoping to make his passion for art a full-time career. He said he's already working with someone in Juneau to illustrate a comic book detailing an "ancient Tlingit story," and he's working on his own book as well. He said he hopes his illustrations end up benefiting rural Alaskans everywhere. "It's a lot of fun, and I've learned a lot doing this job," Macheras said. "I'd love to work with other villages designing books that they can use to teach, and to make money for their tribes." From pasxapu at DAKOTACOM.NET Fri Sep 23 18:09:37 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:09:37 -0700 Subject: Wichita-made 'Sleepdancer' sneaks tonight at Orpheum (fwd) Message-ID: Posted on Fri, Sep. 23, 2005   Wichita-made 'Sleepdancer' sneaks tonight at Orpheum http://www.kansas.com/mld/kansas/entertainment/12714044.htm -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 201 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: spacer.gif Type: image/gif Size: 43 bytes Desc: not available URL: -------------- next part -------------- "Sleepdancer," the second feature from award-winning Wichita filmmaker Rod Pocowatchit, will be given a sneak preview at 7:30 p.m. today at the Orpheum Theatre at First and Broadway. Tickets are $6 for adults and $5 for students, seniors and military. Pocowatchit will conduct a Q&A with audience members after the film. The 90-minute drama is about love, loss, fractured family and the strength it takes to rediscover hope. It's told through the eyes of a coroner's investigator who tries to unravel the story of a mute Native American man (played by filmmaker Pocowatchit himself) whose father has just died. When the mute's embittered brother shows up, the coroner finds himself in the middle of a family war. Also appearing in the film are Pocowatchit's brother, Guy Ray Pocowatchit, and Mark Wells. Music in the film is provided by Wichita artist Gooding with traditional Indian songs by the Lawrence-based group, Tha Tribe. The film, made entirely in Wichita, is unrated but contains adult language and situations. Tonight's sneak gives Wichitans a chance to see the film first before it is submitted to various film festivals. Pocotwatchit's first feature, "Dancing on the Moon," received a similar preview at the Orpheum in 2002 for local audiences before making a splash at festivals as far away as Canada and Italy. Pocowatchit, who also works as a designer for The Eagle, has made four short films and received a special jury prize as promising newcomer at a San Francisco festival in 2003 for his first feature. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1601 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 18:18:53 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:18:53 -0700 Subject: Debate will focus on education act (fwd) Message-ID: Debate will focus on education act By Cassie Blombaum Arizona Daily Wildcat Friday, September 23, 2005 http://wildcat.arizona.edu/papers/98/184/01_6.html The widely debated No Child Left Behind Act and the potential negative effects it can have on American Indian students will be addressed at an open lecture tonight. Key speaker Christine Sims, assistant professor of language literacy and socio-cultural studies at the University of New Mexico, will present her findings at 6 p.m. in the Kiva Auditorium in the Education building. Sims will discuss how the act can have a detrimental impact on American Indian students, particularly in the area of language, said Ofelia Zepeda, linguistics professor. The act, which requires states to ensure their public schools' success by creating standardized-testing assessments, may have a negative impact on American Indian students and their language, Sims said. "No Child Left Behind is just a small part of that," Sims said. In addition to discussing language conflicts, Sims will also share a broader overview of the different types of issues and pressures that are impacting American Indian language initiatives, she said. Zepeda said she hopes many students will attend the event to enhance their awareness about such political measures, but she also hopes to bring in an American Indian audience as well. "We have circulated information about the speaker series across campus and to the surrounding Tucson community, including the Pascua Yaqui Tribe and the Tohono O'odham Nation," Zepeda said. The No Child Left Behind Act is of interest to many in the American Indian language and educational fields, said Ana Luisa Terrazas, the director of Communications at the College of Education. "It's such a hot issue right now," Terrazas said. Terrazas said this event is only one part of a yearlong speakers series that addresses the challenges that indigenous people face every day. "This is just bringing awareness about this as well as some really unbelievable experts in the field," Terrazas said. "To get this group of people to come here is phenomenal when you consider their background." The upcoming speakers events will offer visitors the opportunity to see knowledgeable and talented American Indian scholars, Zepeda said. "These speakers will not only bring attention to some important issues affecting native populations," Zepeda said. "But (they) will also serve as models for our growing pool of native graduate students on this campus." -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2953 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 18:21:17 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:21:17 -0700 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) Message-ID: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. 2038-01-18 19:14 http://www.christianpost.com/article/missions/1789/section/ ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ 1.htm Last week, over 100 indigenous people from a tribe in Venezuela were baptized by a tribal-focused mission organization. New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. I was just thrilled, NTM Nita Zelenak spokesperson told the Christian Post on Wednesday. That is what we are here for to see that the gospel goes out to people who dont have a chance to hear it. According to NTM, the Maco people live in Southern Venezuela in both the jungle and savannah areas along the Ventuare River. They survive by planting gardens of jungle fruits and by fishing, relying on fish and yucca as their main source of nourishment. Prior to the arrival of NTM, the Macos had some knowledge of Christianity, learning from the Piaroa, one of approximately 12 surrounding villages around the Maco tribe. Yet because of the language barrier, the Maco only had a garbled understanding of Christianity from the knowledge they gained through the Piaroa. NTM had first presented the Gospel to the Piarao village, and when NTM missionaries started to evangelize in the Maco village, they brought believers from the Piarao tribe to help teach the Maco tribe. Typically, Zelenak explained, we go in and we do it (evangelize) for a period after our missionaries have learned the language and culture well so that when they present the message they have a good idea how it will be understood and interpreted and they teach accordingly. What we try to do is work ourselves out of a job, she continued, so initially a missionary is doing the teaching, but after a while the native leaders are doing the teaching, and as the Bible is translated into their language they can be reading and studying on their own as they grow in their understanding. The team of missionaries working with the Maco tribe Davey and Marie Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, and Elivia Ulacio press toward the goal of seeing the Maco form a self-run church. They hope that the Macos will soon be able to assume the position of the missionaries and spread the Gospel to other native tribes. Our long term goal for the Macos is to see them with a well-established church where they are the leaders and they are reaching out to others, taking the gospel to others first, groups within their tribal groups and then to others beyond their tribal groups. Zelenak concluded her interview with the Christian Post voicing NTMs vision, goal, and mission when sharing the Gospel to the unreached tribal people of the world. There are so many people in the world today, it is not that they rejected Christianity, she said. They just dont know it exist. I see our responsibility making that choice to other people, we are not out to make people believe something but just let people know what is available. Currently, NTM missionaries are officially planting tribal churches in more than 18 "Explore" countries and also involved in vital support roles including training and administration, supply buying and Bible translation. They also serve in nine other sending countries including Australia, Canada, Germany, South Korea, Malaysia, New Zealand, Singapore, the United Kingdom, and the United States. michelle at christianpost.com Copyright © 2005 The Christian Post. Click for reprint information -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 4463 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 18:27:03 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:27:03 -0700 Subject: Abbott backs anti-petrol sniffing initiative (fwd) Message-ID: Friday, 23 September 2005, 18:18:11  AEST Abbott backs anti-petrol sniffing initiative http://abc.net.au/message/news/stories/ms_news_1467409.htm Federal Health Minister Tony Abbott says the message from a new anti-petrol sniffing kit should be able to reach an addict who sniffed during a coronial inquest near Uluru. Stephen Uluru sniffed petrol at his mother's side while she was giving evidence to an open-air hearing at Mutitjulu last month. Tony Abbott says he will consider translating the English-language flip-chart into Aboriginal languages if that helps to spread the message that sniffing is deadly. Mr Abbott says even if chronic sniffers like Mr Uluru are unable to read the warnings, their families can intervene. "Maybe he won't but the people who love him hopefully will and rather than permit him to wander, sniffing petrol all day, they will insist that he attend some kind of rehabilitation program," he said. The flip-chart launched in Darwin today by Mr Abbott will be used by social workers delivering rehabilitation and education programs. Dr Sheree Cairney helped develop the kit and says it shows exactly how petrol sniffing affects people's health. "So communities know their own community, they know their own people, they're the ones who know how to deal with these problems but they don't have access to medical information," she said. "So whether it's in English or where necessary local languages, once they know the medical consequences of sniffing petrol then they're much better equipped." -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1601 bytes Desc: not available URL: From mikinakn at SHAW.CA Fri Sep 23 18:28:57 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Fri, 23 Sep 2005 14:28:57 -0400 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) Message-ID: At last .... we're saved!!!! ------- wahjeh rolland nadjiwon "The appropriation of our peoples, our already-there-ness, by renaming our already named, by giving it a new name, is a gesture that constitutes the most radical act of violence." ----- Original Message ----- From: phil cash cash To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, September 23, 2005 2:21 PM Subject: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. 2038-01-18 19:14 http://www.christianpost.com/article/missions/1789/section/ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/1.htm Last week, over 100 indigenous people from a tribe in Venezuela were baptized by a tribal-focused mission organization. New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. I was just thrilled, NTM Nita Zelenak spokesperson told the Christian Post on Wednesday. That is what we are here for to see that the gospel goes out to people who dont have a chance to hear it. According to NTM, the Maco people live in Southern Venezuela in both the jungle and savannah areas along the Ventuare River. They survive by planting gardens of jungle fruits and by fishing, relying on fish and yucca as their main source of nourishment. Prior to the arrival of NTM, the Macos had some knowledge of Christianity, learning from the Piaroa, one of approximately 12 surrounding villages around the Maco tribe. Yet because of the language barrier, the Maco only had a garbled understanding of Christianity from the knowledge they gained through the Piaroa. NTM had first presented the Gospel to the Piarao village, and when NTM missionaries started to evangelize in the Maco village, they brought believers from the Piarao tribe to help teach the Maco tribe. Typically, Zelenak explained, we go in and we do it (evangelize) for a period after our missionaries have learned the language and culture well so that when they present the message they have a good idea how it will be understood and interpreted and they teach accordingly. What we try to do is work ourselves out of a job, she continued, so initially a missionary is doing the teaching, but after a while the native leaders are doing the teaching, and as the Bible is translated into their language they can be reading and studying on their own as they grow in their understanding. The team of missionaries working with the Maco tribe Davey and Marie Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, and Elivia Ulacio press toward the goal of seeing the Maco form a self-run church. They hope that the Macos will soon be able to assume the position of the missionaries and spread the Gospel to other native tribes. Our long term goal for the Macos is to see them with a well-established church where they are the leaders and they are reaching out to others, taking the gospel to others first, groups within their tribal groups and then to others beyond their tribal groups. Zelenak concluded her interview with the Christian Post voicing NTMs vision, goal, and mission when sharing the Gospel to the unreached tribal people of the world. There are so many people in the world today, it is not that they rejected Christianity, she said. They just dont know it exist. I see our responsibility making that choice to other people, we are not out to make people believe something but just let people know what is available. Currently, NTM missionaries are officially planting tribal churches in more than 18 "Explore" countries and also involved in vital support roles including training and administration, supply buying and Bible translation. They also serve in nine other sending countries including Australia, Canada, Germany, South Korea, Malaysia, New Zealand, Singapore, the United Kingdom, and the United States. michelle at christianpost.com Copyright © 2005 The Christian Post. Click for reprint information -------------- next part -------------- An HTML attachment was scrubbed... URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 19:34:26 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 12:34:26 -0700 Subject: Wichita-made 'Sleepdancer' sneaks tonight at Orpheum (fwd) In-Reply-To: <3888d037af7c1447c2d30dd8896e30d0@dakotacom.net> Message-ID: Dear ILAT, I suspect we will see many more films made in our endangered indigenous languages. But it is reassuring to know that it is not an impossible task. Phil Cash Cash UofA, ILAT On Sep 23, 2005, at 11:09 AM, phil cash cash wrote: > Posted on Fri, Sep. 23, 2005 >   > Wichita-made 'Sleepdancer' sneaks tonight at Orpheum > http://www.kansas.com/mld/kansas/entertainment/12714044.htm > > "Sleepdancer," the second feature from award-winning Wichita filmmaker > Rod Pocowatchit, will be given a sneak preview at 7:30 p.m. today at > the Orpheum Theatre at First and Broadway. > > Tickets are $6 for adults and $5 for students, seniors and military. > Pocowatchit will conduct a Q&A with audience members after the film. > > The 90-minute drama is about love, loss, fractured family and the > strength it takes to rediscover hope. > > It's told through the eyes of a coroner's investigator who tries to > unravel the story of a mute Native American man (played by filmmaker > Pocowatchit himself) whose father has just died. > > When the mute's embittered brother shows up, the coroner finds himself > in the middle of a family war. > > Also appearing in the film are Pocowatchit's brother, Guy Ray > Pocowatchit, and Mark Wells. > > Music in the film is provided by Wichita artist Gooding with > traditional Indian songs by the Lawrence-based group, Tha Tribe. > > The film, made entirely in Wichita, is unrated but contains adult > language and situations. > > Tonight's sneak gives Wichitans a chance to see the film first before > it is submitted to various film festivals. > > Pocotwatchit's first feature, "Dancing on the Moon," received a > similar preview at the Orpheum in 2002 for local audiences before > making a splash at festivals as far away as Canada and Italy. > > Pocowatchit, who also works as a designer for The Eagle, has made four > short films and received a special jury prize as promising newcomer at > a San Francisco festival in 2003 for his first feature. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2082 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 19:46:54 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 12:46:54 -0700 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) In-Reply-To: <007601c5c06c$abdfd0a0$d30d6d18@Nadjiwon> Message-ID: but first, the words "heaven" and "hell" need to be invented... Phil UofA On Sep 23, 2005, at 11:28 AM, Rolland Nadjiwon wrote: > At last .... we're saved!!!! >   > ------- > wahjeh > rolland nadjiwon >   > "The appropriation of our peoples, our already-there-ness, by renaming > our already named, by giving it a new name, is a gesture that > constitutes the most radical act of violence." >> ----- Original Message ----- >> From: phil cash cash >> To: ILAT at LISTSERV.ARIZONA.EDU >> Sent: Friday, September 23, 2005 2:21 PM >> Subject: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe >> in Venezuela (fwd) >> >> NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> 2038-01-18 19:14 >> http://www.christianpost.com/article/missions/1789/section/ >> ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ >> 1.htm >> >> Last week, over 100 indigenous people from a tribe in Venezuela were >> baptized by a tribal-focused mission organization. >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> I was just thrilled, NTM Nita Zelenak spokesperson told the Christian >> Post on Wednesday. That is what we are here for to see that the >> gospel goes out to people who dont have a chance to hear it. >> >> According to NTM, the Maco people live in Southern Venezuela in both >> the jungle and savannah areas along the Ventuare River. They survive >> by planting gardens of jungle fruits and by fishing, relying on fish >> and yucca as their main source of nourishment. >> >> Prior to the arrival of NTM, the Macos had some knowledge of >> Christianity, learning from the Piaroa, one of approximately 12 >> surrounding villages around the Maco tribe. Yet because of the >> language barrier, the Maco only had a garbled understanding of >> Christianity from the knowledge they gained through the Piaroa. >> >> NTM had first presented the Gospel to the Piarao village, and when >> NTM missionaries started to evangelize in the Maco village, they >> brought believers from the Piarao tribe to help teach the Maco tribe. >> >> Typically, Zelenak explained, we go in and we do it (evangelize) for >> a period after our missionaries have learned the language and culture >> well so that when they present the message they have a good idea how >> it will be understood and interpreted and they teach accordingly. >> >> What we try to do is work ourselves out of a job, she continued, so >> initially a missionary is doing the teaching, but after a while the >> native leaders are doing the teaching, and as the Bible is translated >> into their language they can be reading and studying on their own as >> they grow in their understanding. >> >> The team of missionaries working with the Maco tribe Davey and Marie >> Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, >> and Elivia Ulacio press toward the goal of seeing the Maco form a >> self-run church. They hope that the Macos will soon be able to assume >> the position of the missionaries and spread the Gospel to other >> native tribes. >> >> Our long term goal for the Macos is to see them with a >> well-established church where they are the leaders and they are >> reaching out to others, taking the gospel to others first, groups >> within their tribal groups and then to others beyond their tribal >> groups. >> >> Zelenak concluded her interview with the Christian Post voicing NTMs >> vision, goal, and mission when sharing the Gospel to the unreached >> tribal people of the world. >> >> There are so many people in the world today, it is not that they >> rejected Christianity, she said. They just dont know it exist. >> >> I see our responsibility making that choice to other people, we are >> not out to make people believe something but just let people know >> what is available. >> >> Currently, NTM missionaries are officially planting tribal churches >> in more than 18 "Explore" countries and also involved in vital >> support roles including training and administration, supply buying >> and Bible translation. They also serve in nine other sending >> countries including Australia, Canada, Germany, South Korea, >> Malaysia, New Zealand, Singapore, the United Kingdom, and the United >> States. >> >> >> michelle at christianpost.com >> >> Copyright © 2005 The Christian Post. Click for reprint information From mikinakn at SHAW.CA Fri Sep 23 20:15:17 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Fri, 23 Sep 2005 16:15:17 -0400 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) Message-ID: That's right, eh. We don't have those words in our languages. Fancy that. No wonder we stayed on this land ... we had no where to go :) ------- wahjeh rolland nadjiwon ----- Original Message ----- From: phil cash cash To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, September 23, 2005 3:46 PM Subject: Re: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) but first, the words "heaven" and "hell" need to be invented... Phil UofA On Sep 23, 2005, at 11:28 AM, Rolland Nadjiwon wrote: > At last .... we're saved!!!! > > ------- > wahjeh > rolland nadjiwon > > "The appropriation of our peoples, our already-there-ness, by renaming > our already named, by giving it a new name, is a gesture that > constitutes the most radical act of violence." >> ----- Original Message ----- >> From: phil cash cash >> To: ILAT at LISTSERV.ARIZONA.EDU >> Sent: Friday, September 23, 2005 2:21 PM >> Subject: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe >> in Venezuela (fwd) >> >> NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> 2038-01-18 19:14 >> http://www.christianpost.com/article/missions/1789/section/ >> ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ >> 1.htm >> >> Last week, over 100 indigenous people from a tribe in Venezuela were >> baptized by a tribal-focused mission organization. >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> I was just thrilled, NTM Nita Zelenak spokesperson told the Christian >> Post on Wednesday. That is what we are here for to see that the >> gospel goes out to people who dont have a chance to hear it. >> >> According to NTM, the Maco people live in Southern Venezuela in both >> the jungle and savannah areas along the Ventuare River. They survive >> by planting gardens of jungle fruits and by fishing, relying on fish >> and yucca as their main source of nourishment. >> >> Prior to the arrival of NTM, the Macos had some knowledge of >> Christianity, learning from the Piaroa, one of approximately 12 >> surrounding villages around the Maco tribe. Yet because of the >> language barrier, the Maco only had a garbled understanding of >> Christianity from the knowledge they gained through the Piaroa. >> >> NTM had first presented the Gospel to the Piarao village, and when >> NTM missionaries started to evangelize in the Maco village, they >> brought believers from the Piarao tribe to help teach the Maco tribe. >> >> Typically, Zelenak explained, we go in and we do it (evangelize) for >> a period after our missionaries have learned the language and culture >> well so that when they present the message they have a good idea how >> it will be understood and interpreted and they teach accordingly. >> >> What we try to do is work ourselves out of a job, she continued, so >> initially a missionary is doing the teaching, but after a while the >> native leaders are doing the teaching, and as the Bible is translated >> into their language they can be reading and studying on their own as >> they grow in their understanding. >> >> The team of missionaries working with the Maco tribe Davey and Marie >> Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, >> and Elivia Ulacio press toward the goal of seeing the Maco form a >> self-run church. They hope that the Macos will soon be able to assume >> the position of the missionaries and spread the Gospel to other >> native tribes. >> >> Our long term goal for the Macos is to see them with a >> well-established church where they are the leaders and they are >> reaching out to others, taking the gospel to others first, groups >> within their tribal groups and then to others beyond their tribal >> groups. >> >> Zelenak concluded her interview with the Christian Post voicing NTMs >> vision, goal, and mission when sharing the Gospel to the unreached >> tribal people of the world. >> >> There are so many people in the world today, it is not that they >> rejected Christianity, she said. They just dont know it exist. >> >> I see our responsibility making that choice to other people, we are >> not out to make people believe something but just let people know >> what is available. >> >> Currently, NTM missionaries are officially planting tribal churches >> in more than 18 "Explore" countries and also involved in vital >> support roles including training and administration, supply buying >> and Bible translation. They also serve in nine other sending >> countries including Australia, Canada, Germany, South Korea, >> Malaysia, New Zealand, Singapore, the United Kingdom, and the United >> States. >> >> >> michelle at christianpost.com >> >> Copyright © 2005 The Christian Post. Click for reprint information -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sat Sep 24 10:11:05 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sat, 24 Sep 2005 03:11:05 -0700 Subject: No Rich White CHild left Behind Message-ID: Debate will focus on education act By Cassie Blombaum Arizona Daily Wildcat Friday, September 23, 2005 Print this The widely debated No Child Left Behind Act and the potential negative effects it can have on American Indian students will be addressed at an open lecture tonight. Key speaker Christine Sims, assistant professor of language literacy and socio-cultural studies at the University of New Mexico, will present her findings at 6 p.m. in the Kiva Auditorium in the Education building. Sims will discuss how the act can have a detrimental impact on American Indian students, particularly in the area of language, said Ofelia Zepeda, linguistics professor. The act, which requires states to ensure their public schools' success by creating standardized-testing assessments, may have a negative impact on American Indian students and their language, Sims said. "No Child Left Behind is just a small part of that," Sims said. In addition to discussing language conflicts, Sims will also share a broader overview of the different types of issues and pressures that are impacting American Indian language initiatives, she said. Zepeda said she hopes many students will attend the event to enhance their awareness about such political measures, but she also hopes to bring in an American Indian audience as well. "We have circulated information about the speaker series across campus and to the surrounding Tucson community, including the Pascua Yaqui Tribe and the Tohono O'odham Nation," Zepeda said. The No Child Left Behind Act is of interest to many in the American Indian language and educational fields, said Ana Luisa Terrazas, the director of Communications at the College of Education. "It's such a hot issue right now," Terrazas said. Terrazas said this event is only one part of a yearlong speakers series that addresses the challenges that indigenous people face every day. "This is just bringing awareness about this as well as some really unbelievable experts in the field," Terrazas said. "To get this group of people to come here is phenomenal when you consider their background." The upcoming speakers events will offer visitors the opportunity to see knowledgeable and talented American Indian scholars, Zepeda said. "These speakers will not only bring attention to some important issues affecting native populations," Zepeda said. "But (they) will also serve as models for our growing pool of native graduate students on this campus." From cashcash at EMAIL.ARIZONA.EDU Sun Sep 25 17:12:58 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 25 Sep 2005 10:12:58 -0700 Subject: Toggle for bilingual keyboard (fwd) Message-ID: Toggle for bilingual keyboard 26 September 2005 http://www.stuff.co.nz/stuff/0,2106,3423079a11275,00.html Auckland psychologist Tania Haerekitera Wolfgramm hopes schools and central and local government organisations will dip into their IT budgets to buy bilingual keyboards that make it easy to type documents in Maori as well as English. Ms Wolfgramm formed a company called Creatrix in 2001, housed in Auckland's Icehouse technology incubator, and has put $150,000 in cash and $200,000-worth of time into developing the Maori keyboard pack. It comprises key-top stickers and software to adapt traditional keyboards and is now on sale priced at $150. Computer users can toggle between the Maori and traditional English language "Qwerty" keyboard using one key. In its Maori mode, users can key in vowels with macrons and double consonants "ng" and "wh" - along with keywords such as he, ka, ki, ko te, kia and ora - with one key stroke. The pack includes a comprehensive Maori dictionary and spell checker. Ms Wolfgramm says the Qwerty keyboard has had a big impact on the world's 3000 indigenous languages that are spoken by less than 10,000 people and that these languages are dying out at the rate of "hundreds every year". "What we have got now is just not good enough. We cannot stem many of the global forces which are at the root of language loss and decline. However, we can analyse the directions that language loss, and therefore language revitalisation, may move in." Creatrix is developing a keyboard for a native American Indian tribe in the south-east United States and is also in the early stages of creating bilingual keyboards for Polynesian languages in Tonga, Samoa and Hawaii. The Maori key-top stickers come with either light or dark blue/green "paua" backgrounds. Ms Wolfgramm hopes Creatrix will be able to source keyboards with Maori and English characters pre-printed on keys in about a year. The company is now looking for contract sales reps. From pasxapu at DAKOTACOM.NET Mon Sep 26 20:57:58 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Mon, 26 Sep 2005 13:57:58 -0700 Subject: Keeping languages alive (fwd) Message-ID: SANTA ROSA Keeping languages alive Students learn the words of their American Indian ancestors - Vanessa Hua, Chronicle Staff Writer Monday, September 26, 2005 http://www.sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2005/ 09/26/BAGK4EU0TT1.DTL At the headquarters of the Graton Rancheria in a sprawling Santa Rosa business park, linguist Richard Applegate held up a stuffed dog and asked in Coastal Miwok: "What is being held? Who is holding the dog? What is the dog doing?" "You guys are doing really good," Applegate said as his students responded with flowing, melodic words, the language spoken by their grandparents but lost to them until now. His lessons are based in part on tapes that Sarah Ballard, the last fluent speaker of Coastal Miwok, recorded four years before she died in 1978 at age 96. "Don't get too proud of us yet," said Carolyn Peri-McNulte, 61, of Benicia, a granddaughter of Ballard. The students are among a growing number of American Indians across California reviving their languages and cultures in a race against time as the last few native speakers of many of the languages are now elderly. The students see Applegate's class as an important first step toward reclaiming their cultural identity, much as Hawaiians have strengthened their culture with publicly funded language classes, and Israel solidified its national identity by reviving Hebrew. Peri-McNulte asked the word for "gift," which wasn't in the dictionary her grandmother's recordings contributed to. Perhaps together they could figure it out, Applegate said, working from the root of the verb "to give." "No one would know if we were wrong," she said with a rueful chuckle. Having learned Italian, her father's family's language, Peri-McNulte, who wore a black T-shirt that read "Homeland Security, Fighting Terrorism since 1492" over a photo of American Indian warriors, said she wants to give equal attention to Coastal Miwok. The class revives what was lost, said Penny Lopez, who lives in nearby Windsor. "We need it back, for our future," Lopez said. Her daughter, Ursula, 8, also in the class, corrects her when she's wrong and likes to sing songs in Coastal Miwok. "It's fun to say the words," said Ursula, who had a ponytail sprouting from the top of her head. The two dozen students taking the class one Saturday afternoon each month range from Ursula to a man wearing a traditional abalone-shell necklace to a woman with a walker. California's Indians spoke 115 language and dialect groups in 1770. Of those, only 50 languages remain, each with only a few speakers, and tribe members are working to sustain 25 others. "What I hear the most is from tribal people is that we're losing our culture. Most of us are not full blood anymore. We don't have something that shows who we are, and language is a big part of it," said Leanne Hinton, a linguistics professor at UC Berkeley and a founding member of Vallejo's Advocates for Indigenous California Language Survival, a nonprofit that pairs fluent speakers with willing learners. After more than a century of forced assimilation starting in the late 1800s, during which Indian children were sent to boarding schools and often punished for speaking their native tongue, many Indians lost interest in passing on their language and traditions. But in response to various English-only movements across the United States, Indians supported legislation, passed in 1990, requiring the federal government fund efforts to preserve native languages. Since then, tribes have tapped gambling money and public and private funding for language programs. The Pechanga Band in Southern California, for instance, incorporates Luiseo into daily lessons in preschool through first-grade classes. In Santa Rosa, once a core group of people learns to speak Coastal Miwok, tribal leaders hope to start language classes for children. One tribe member in Applegate's class, Tim Molino of Berkeley, in addition to studying Coastal Miwok takes individual lessons in Kashaya. It was the language of his paternal grandmother, who was half Kashaya and half Coastal Miwok. Hoping to reconnect with his culture after his parents died, he studied Kashaya word lists he found in an archive at UC Berkeley and teamed with his father's cousin, Anita Silva, in 2001. They immerse themselves in the language for several hours each week, making small talk about daily life -- passing on vocabulary in context. For example, he studies with her at mealtimes because it involves lots of opportunities for short questions and answers. "It's overwhelming," Molino, 46, said of speaking Kashaya. "I feel at home." Molino is finishing a bachelor's degree in linguistics at UC Berkeley and eventually wants to help other American Indians regain their language. He and Silva have begun teaching a monthly Kashaya class at Lytton Rancheria, and he has also provided Stewarts Point Rancheria with language materials. Silva, 74, of Santa Rosa still collects acorns each fall to make traditional bread and fries seaweed, just as she learned as a child on remote Stewarts Point. She feels some urgency in teaching Indians who want to regain a sense of their culture. "Every generation will lose something. I taught my kids, 'Know who you are.' But if we don't work with people like Tim, we are going to lose it entirely," said Silva, a short, soft woman full of sassy laughter. E-mail Vanessa Hua at vahua at sfchronicle.com. Page B - 1 URL: http://sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2005/09/ 26/BAGK4EU0TT1.DTL From pasxapu at DAKOTACOM.NET Mon Sep 26 21:04:59 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Mon, 26 Sep 2005 14:04:59 -0700 Subject: Inuit adrift over CBC lockout (fwd) Message-ID: Sep. 26, 2005. 01:00 AM Inuit adrift over CBC lockout JOSE KUSUGAK http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/ Article_Type1&c=Article&cid=1127512211629&call_pageid=968256290204&col=9 68350116795 As the CBC lockout drags on, millions of Canadians are left without programming they are accustomed to. In southern Canada, there are many alternatives, and the lockout will likely be devastating mostly to the CBC's viewership and listenership. It's an entirely different story in the Arctic. There are few, if any, alternatives to the CBC Northern Service broadcasts in Inuktitut and English. Radio continues to be king in the Arctic, the medium of choice for an oral culture. Inuktitut rules the airwaves on the CBC, and regular hosts, who are a part of the daily lives of Inuit across the North, are sorely missed, not just for their humanity, but for vital survival information transmitted over the airwaves. As fall and winter loom inevitably on the horizon, that survival information becomes more critical. Flight information, Medivacs, school closings, weather conditions, high tides, low tides, winds and sunrise and sunsets are no longer part of broadcasts. Inuit hunters rely on this information before setting out. The daily morning radio programming broadcast from Toronto by CBC management staff is the palest of the pale in comparison with regular CBC Radio morning shows originating from Goose Bay, Iqaluit, Rankin Inlet, Inuvik, and Yellowknife (to name a few). From those locales regular programming provided critical information for each day, cultural sustenance in the form of the Inuktitut language spoken in a somewhat official "newspeak," and, more colloquially, in current affairs interviews and on-air banter between regular CBC hosts (northern personalities) and their guests. Gone are well-known radio shows such as Labrador Morning, Qulliq, Tuttavik, and Tausunni, with no replacements. The sole CBC Television news show in Inuktitut — Igalaaq, broadcast from Yellowknife — is also off the air. Inuit elders are literally missing the news. Local, national and international news has dropped off the radar screen. Each day world news was translated into Inuktitut and was the lifeline to the global community for Inuit elders. The lockout has made major news events such as hurricanes Katrina and Rita, the spike in gas prices, the Gaza pullout, and the announcement of a new governor general invisible for unilingual Inuit. Current affairs in the Arctic covers the political developments taking place in the four Inuit regions, as well as the infinite variety of daily life and the trials and tribulations of living in the Arctic. It's frequently a lifeline in cases when emergencies develop. Radio is there to keep the community together, and communities within regions connected. This has been lost. Events which would be part of regular newscasts are not being covered. One example is the signing of a recent overlap agreement between the Labrador Inuit and the Innu of Labrador. It went uncovered by CBC radio or television broadcasters. The CBC lockout sets Inuit communities adrift into a broadcast vacuum unable to be filled by management replacement shows, regardless of their origin. The last time a major labour dispute hit the CBC in the Arctic, many thought that the CBC in the Arctic should be deemed an essential service. This is still the case today. The CBC Northern Service is a vital lifeline for Inuit across the Arctic. It ties our communities together, it ties our regions together, and it ties our home and native land together. This lock-out needs to be settled soon for the sake of Inuit, and millions of Canadians who live in small and remote communities who rely on local broadcasts from the CBC. Furthermore, the CRTC should legislate that the Northern Service of the CBC as an essential service, a situation our national broadcast regulator may be oblivious to. As MPs and senators return to Parliament thousands of names of northerners will be on hundreds of pages of petitions from the Arctic demanding an end to the CBC dispute. These pages will land with a thud on the steps of Parliament and will be impossible to ignore. Jose Kusugak is president of Inuit Tapiriit Kanatami, Canada's national Inuit organization. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 4680 bytes Desc: not available URL: From Kazuko.Obata at AIATSIS.GOV.AU Tue Sep 27 07:14:50 2005 From: Kazuko.Obata at AIATSIS.GOV.AU (Kazuko Obata) Date: Tue, 27 Sep 2005 17:14:50 +1000 Subject: ILAT Digest - 25 Sep 2005 to 26 Sep 2005 (#2005-187) (Out of office) Message-ID: I am out of the office from 27 September to 30 September 2005. I will attend your email on my return to the office. Regards Kazuko Obata Language Officer AIATSIS From cashcash at EMAIL.ARIZONA.EDU Tue Sep 27 17:57:22 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 27 Sep 2005 10:57:22 -0700 Subject: Indigenous People's Folklore and Copyright Law (fwd link) Message-ID: fyi, a nice article on copyright...pcc ~~~ Indigenous People's Folklore and Copyright Law Media Monitors Network Tuesday September 27 2005 http://usa.mediamonitors.net/content/view/full/20295 From cashcash at EMAIL.ARIZONA.EDU Tue Sep 27 17:59:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 27 Sep 2005 10:59:09 -0700 Subject: Community mourns Wiradjuri language revivalist (fwd) Message-ID: Monday, 26 September 2005, 10:47:35 AEST Community mourns Wiradjuri language revivalist http://abc.net.au/message/news/stories/ms_news_1468268.htm A man integral to the revival of the Wiradjuri Aboriginal language has died. Pastor Cec Grant, who was born in Condobolin in central western NSW, died at Albury, in southern NSW, near the Victorian border, on Friday. His brother Stan Grant says Pastor Cec, 71, was responsible for the Welcome to Wiradjuri Country signs across the region and much more. "Cootamundra was first to do it ... he wrote letters to all the shires and asked them if they'd put recognition of Wiradjuri country on their welcome to town signs and they were prepared to do that," he said. "He was also responsible for getting us going in the language program. "He was the first person to run with the Wiradjuri language programs around Wagga and Albury areas, working with some young people there and getting it all going." The funeral service for Cec Grant is expected to be held on Friday in Griffith. From andrekar at NCIDC.ORG Fri Sep 30 20:10:48 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 30 Sep 2005 13:10:48 -0700 Subject: Khmer Khomputers Message-ID: Here is the description for a project to provide computing access to Khmer (Cambodian) in a way that it is accessible to Cambodians: http://www.khmeros.info/drupal/?q=en/node/1 Excerpt: We believe that in order to enter a digital world without forfeiting its culture, a country must do it by using software in its own language. Software in a foreign language exacerbates the digital divide, makes basic computer training difficult and expensive, closes computer-using jobs to people with little economic resources, impoverishes local culture, and blocks computer-based government processes, as the local language script cannot be used in databases. .:.  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: 1149 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Thu Sep 1 20:03:44 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 1 Sep 2005 13:03:44 -0700 Subject: IT Training: Do We Have to Talk the Talk? (fwd link) Message-ID: IT Training: Do We Have to Talk the Talk? http://www.campus-technology.com/article.asp?id=11695 [note: more discussion on the "digital natives". pcc] From cashcash at EMAIL.ARIZONA.EDU Fri Sep 2 14:34:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 2 Sep 2005 07:34:09 -0700 Subject: Revered keeper of Piegen tongue, cultural icon dies (fwd) Message-ID: Revered keeper of Piegen tongue, cultural icon dies By KAREN OGDEN Tribune Enterprise Editor http://www.greatfallstribune.com/apps/pbcs.dll/article?AID=/20050830/NEWS01/508300303/1002 BROWNING ? Efforts to revive the fading Blackfeet language suffered a blow Friday with the death Thomas Blackweasel, an elder who spent much of his life studying and teaching his native tongue. Blackweasel, 70, died of natural causes Friday in Kalispell. "We're very surprised and we're also very saddened because we've lost an extremely valuable person in regards to language revitalization on the reservation," said Darrell Kipp, director of the Browning-based Piegan Institute, which works to promote and preserve the tribe's native tongue. Blackweasel's voice was a familiar one on the reservation, where he opened countless ceremonies and public events with prayers and introductions in Piegan, the Blackfeet's original language. "Mr. Blackweasel spoke his language with pride and dignity in public at all times wherever he could," Kipp said. "He was not one who lessened the fact that he knew the language." A fluent speaker of Piegan since childhood, Blackweasel earned his GED and went on to become a scholar of his native language. He received formal training in orthography, the practice of recording language according to spelling conventions, at the University of New Mexico, according to his wife, Doreen. Gregarious and multi-talented, he had served on the Blackfeet Tribal Business Council and, in younger years, was a champion calf roper. Blackweasel taught Piegan on and off at the Blackfeet Community College, where he also lectured on a variety of other issues including land use, tribal constitutions and treaties, said Marvin Weatherwax a current Piegan language instructor at the college. "He was very well-versed in the culture and also the life of the (Blackfeet), the political scene past and present," Weatherwax said. Blackweasel, along with his wife, was a major contributor to a permanent Blackfoot gallery ? titled "Niisitapisinni: Our Way of Life" ? at the Glenbow Museum and Archives in Calgary. He was a current member of the Blackfeet Language Studies Advisory Board. Today fewer than 200 people on the Blackfeet Reservation are fluent Piegan speakers, Kipp said. At 70, Blackweasel was among the youngest. What's more, his formal linguistic training allowed him to effectively teach and record the language. And he was generous with his knowledge. Although Blackweasel often worked as a professional linguist, he donated an enormous amount of his time to the community, Kipp said. Darrell Norman, a Blackfeet artist and historian, often turned to Blackweasel for help with his language studies. Norman opens his cultural presentations at Glacier National Park, through the "Native America Speaks" program, in Piegan. "I've learned to be semi-fluent from people like Tom who were willing to share their time," he said. "...I was always grateful for Tom." On the Web: Blackweasel was a contributor to an on-line exhibit on Blackfeet life through the Glenbow Museum in Calgary. The site is located at http://www.glenbow.org/blackfoot/EN/html/index.htm. Reach Tribune Enterprise Editor Karen Ogden at kogden at greatfal.gannett.com or at (406) 791-6536 or (800) 438-6600. Originally published August 30, 2005 From andrekar at NCIDC.ORG Fri Sep 2 20:20:39 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 2 Sep 2005 13:20:39 -0700 Subject: T.O. Message-ID: ~~?? **ATTENTION ALL O'ODHAMS**? ~~ TOHONO O'ODHAM LANGUAGE CLASS WED., SEPT. 7, 2005 6:30 - 8:30 p.m. held at: United American Indian Involvement, Inc. 1125 W. 6th Street Los Angeles, CA?? 90017 (213) 202-3970 Let's preserve our language!? This first meeting is to see who is interested, get to know one another, set some goals or group vision of where we want to go with the language.? THEN next meeting we can dive into actually learning.?? Let's all work together to make this a meaningful and successful experience.?? All ages are welcome, and everyone knowledgeable of the language (from none to fluent) are welcome! ?? *Slide Show of "Tohono O'odham Nation Visits LA" from July, 2005. Info:?? Jennifer Villalobos (818) 434-3850?? or?? Annette Phoenix (323) 514-9384 (Please feel free to distribute this info to all interested parties!) ~ ~ <> ~ ~ <> ~ ~??????? ~ ~ <> ~ ~ <> ~ ~??????? ~ ~ <> ~ ~ <> ~ ~ -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 966 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Tue Sep 6 18:18:44 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 6 Sep 2005 11:18:44 -0700 Subject: Navajos move to take control of classrooms from states (fwd) Message-ID: Tuesday, September 06, 2005 - 12:00 AM Navajos move to take control of classrooms from states THE ASSOCIATED PRESS PHOENIX -- Navajo Nation leaders have taken an initial step toward taking over control of their classrooms from the state, saying they'd be better off to run schools on their territory. Schools on the reservation are currently overseen by the Arizona, Utah and New Mexico Departments of Education as well as the Bureau of Indian Affairs. Parochial schools are under the purview of the Diocese of Gallup in New Mexico. But in July, Navajo Nation legislators exercised sovereign powers to change their education code, creating an 11-member board and a superintendent of schools to be in place by 2017. "It would be a department equal to or better than the three where our children attend schools," said Leland Leonard, director of Navajo Nation's Division of Dine Education. "The current academic approach is a borrowed concept from BIA and the state," Leonard said. "We want to close the achievement gap by building our own standards." Navajo leaders say creating their own department of education and instituting their own testing and learning standards would be better suited for Navajo students. That could mean Navajo students would not need to take state-mandated tests, such as Arizona's AIMS test, to receive a high school diploma or even glance at the national standardized test. However, Navajo leaders say they're not interested in assuming financial control of the state's $140 million budget for the schools, which educates 21,000 students. State officials seem open to the concept if transferring control of schools to Native American governments but say it's a difficult prospect. The Navajo Nation has eight large public schools, many located in urban residential areas like Tuba City, Kayenta and Chinle. Tom Horne, superintendent of Arizona Public Instruction, said he agreed to be "open-minded" about the Navajo Nation's plan and had met with tribal leaders in June. However, district employees, governing school board members and parents from Navajo district school are already inquiring about how realistic the Navajo Nation plan is, Horne said. Percy Deal, a member of the board of supervisors in Navajo County, is ecstatic about the tribe's philosophy to exert sovereignty. What troubles him is the elimination of Arizona standards and the high-stakes tests like AIMS and TerraNova. "That is to say, we have our own standards and we only learn about our little world and we don't want our students to compete on the national level. That is wrong," Deal said. "Our children's world, their future, is not within the Navajo Nation. It is outside the reservation. So they have to compete nationally." National test scores at reservation public schools fall below the 50th national percentile mark in language arts, math and reading. Navajo students improved on AIMS 2005, a test which was made easier to take than in previous years. "I'm still responsible for the academic performance of the schools. If they (Navajo Nation) want to take over that responsibility, they have to convince Congress to pass a law transferring that responsibility from me to them," Horne told The Arizona Republic. Leonard, former chief executive officer of the Phoenix Indian Center, believes Navajo-crafted curriculum, standards and testing would benefit Navajo children. For example, he said school districts could require that the Navajo language be taught as part of the curriculum. Horne said the state does not object to the teaching of Navajo language and culture with one exception -- students must still become proficient at English. "Once they are proficient in English," Horne said, "then teaching Navajo and culture is a positive thing." Cyndi Thompson, a parent at Chinle Unified School District, said many parents are unaware of the tribe's plan to consolidate all schools under its own department of education. She said she's satisfied with her children's schools but admits she overhears the community repeat, "Nihina'nitin baa'diil diih," or "our oral Navajo philosophy and instruction is fading." This story appeared in The Daily Herald on page D4. This article comes from The Daily Herald http://www.newutah.com/ The URL for this story is: http://www.newutah.com/modules.php?op=modload&name=News&file=article&sid=63684 From fmarmole at EMAIL.ARIZONA.EDU Wed Sep 7 03:53:52 2005 From: fmarmole at EMAIL.ARIZONA.EDU (Francisco Marmolejo) Date: Tue, 6 Sep 2005 20:53:52 -0700 Subject: North American Higher Education Conference - Deadline for discounted registration Message-ID: Dear colleagues: If your institution is interested in developing linkages with colleges and universities from Canada, the U.S., Mexico and the Caribbean, as well as from other Latin American countries, please consider attending this event which will be held in San Juan, Puerto Rico on October 12-15, 2005. Regards, Francisco Francisco Marmolejo Executive Director Consortium for North American Higher Education Collaboration (CONAHEC) University of Arizona PO Box 210300 220 W. Sixth Street. Tucson, AZ 85721-0300 USA? Tel. (520) 621-9080 / 621-7761 Fax (520) 626-2675 Email: fmarmole at email.arizona.edu http://conahec.org ________________________________________ REGULAR REGISTRATION RATE EXPIRES ON SEPTEMBER 9. REGISTER NOW! http://conahec.org Dear Colleague, We are excited about our line up of speakers and participants who will be joining us in Puerto Rico for CONAHEC's 10th North American Higher Education Conference, October 12-15, 2005 in San Juan! We hope you'll be there too! This gathering is considered the premier networking and information sharing event for education leaders and practitioners in Mexico, Canada and the United States! The theme is "Beyond Boundaries: Building Bridges of Collaboration in Higher Education". For complete information, visit http://conahec.org and follow the link to the conference Web site. Agenda We invite you to read the revised program that we have just posted on our site: http://www.conahec.org/conahec/Conferences/SanJuan2005/english/Agenda.pdf Conference Registration Deadline If you haven't registered already, please register online at our conference Web site (http://conahec.org) TODAY! The regular registration rate expires at midnight on Friday, September 9, 2005. Those registering after that time must pay the more expensive on site "late rate". Also if you register later, your name and contact information won't be included in the directory of attendees. If you don't have online access, call Stefan Baumann at (520) 621-7761 in the U.S. to register, or send him an email at sbaumann at email.arizona.edu Hotel Rooms The Caribe Hilton in San Juan is not going to honor the special 'CONAHEC conference' rate after September 12. Call the hotel today to get one of the last rooms at the preferential rate of $140 plus tax per night. The Caribe Hilton Telephone: +1 (787) 721-0303 Toll free from USA and Canada: 1 (800) 468-8585 Fax: +1 (787) 724-6992 E-mail: reservations.caribe at hilton.com Travel Please also visit our conference website for discount air travel and car rental rates at: http://www.conahec.org/conahec/Conferences/SanJuan2005/english/en_TravelInfo rmation.html We look forward to seeing you in San Juan, Puerto Rico! Francisco Marmolejo Executive Director Consortium for North American Higher Education Collaboration (CONAHEC) University of Arizona 220 W. 6th St. University Services Annex, Bldg. 300A Rm. 108 PO Box 210300 Tucson, AZ 85721-0300 USA Phone: (520) 621-9080 Fax: (520) 626-2675 E-mail: fmarmole at u.arizona.edu http://conahec.org To be added to CONAHEC's email distribution list, register at http://www.conahec.org, and choose to receive the General News (formerly Elnet-L) and/or U.S.-Mexico Borderlands News. From cashcash at EMAIL.ARIZONA.EDU Thu Sep 8 17:55:22 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Sep 2005 10:55:22 -0700 Subject: Publisher pledges $1.6 million for endangered languages (fwd) Message-ID: Publisher pledges $1.6 million for endangered languages Global effort needed to halt loss of priceless cultural knowledge for immediate release -- Sept. 1, 2005 http://www.bellaonline.com/articles/art35402.asp (Victoria, Canada and Oxford, UK and Gaborone, Botswana) Over 6,500 indigenous languages around the world are severely endangered. With the last remaining native speakers of many dialects dying each year, one publishing company is pledging over $1.6 million to help in the global race to document and teach these languages to youth. The donation by Trafford Publishing is being announced today to over 800 delegates from over 80 countries gathering at WITFOR 2005, a UNESCO- and European Union-sponsored conference in Botswana, convened to discuss ways to give access to technology to those in the developing world. Have them write books, urges Trafford Publishing, an innovative company which revolutionized the publishing industry when it created a process known as 'on-demand publishing' ten years ago. Now over 3,000 independent authors publish their books each year with the company whose main offices are in Victoria, Canada and Oxford, England. Books are printed 'on-demand' one at a time to fill orders from bookstores and individuals, with most orders placed on the Internet. Trafford is pledging to underwrite approximately $1,600,000 in publishing costs over the next ten years. The programme will make available primers for school children, dictionaries and local stories -- one book will be published in each of 650 endangered languages. "When a native language dies out, we've lost forever our chance to learn cultural truths," says Trafford CEO Bruce Batchelor. "Philosophy, lifestyle, science, healing -- all the nuances are tied up in the grammar, vocabulary and way of speaking. It is a tragedy if a language that encapsulates tens of thousands of years of a group's culture is lost forever. It's like standing by watching the destruction of the ancient library at Alexandria, without trying to put out the fire." Trafford has already published primers in 10 Canadian aboriginal endangered languages, and is sponsoring urgent work to document an endangered language in Namibia. Batchelor hopes the magnitude of Trafford's pledge will bring attention to the situation and encourage donations in equipment from hi-tech manufacturers. "Some communities really need a few key tools to document their language and then plug into the best revival practices. An iBook, iPod, microphone, digital camera, solar battery charger, a week's on-site technical training -- those would be part of the most basic linguistic rescue kit," says Batchelor, listing the sponsorship possibilities. Trafford's gift was prompted by a request by Bothas Marinda of Namibia to have a book published in his community's language. Peter Brand of First Peoples' Cultural Foundation, a Canadian non-profit which will be helping Marinda, passed along the idea to Batchelor who didn't want to limit this to only a few first nations or tribes. "It is ironic that most of these languages have been almost wiped out because of 'modern' culture," notes Batchelor. "Now we can use innovations in publishing and technology to enable and empower locals to document and then teach their languages." Brand and FPCF Executive Director Tracey Herbert are making the pledge announcement on Trafford's behalf at the conference during a presentation about FirstVoices.com, pioneering language revitalization technology developed by the foundation. Aboriginal groups from 5 continents are using or preparing to use web-based dictionaries that hyperlink to pictures and the sound of each word being pronounced. Brand's team can convert standard PC keyboards for typing aboriginal characters which can be printed on most laser or inkjet printers in the international Unicode font standard. Trafford Publishing (www.trafford.com) is a one of the world's most prolific publishers, releasing over 3,000 new titles in 2005. It was the first company in the world to offer 'on-demand publishing' services for business, agencies and individuals. Trafford's services are now being used by independent authors from over 105 countries. Its books are sold through major distributors and retailers around the world, with printing done in Canada, USA and UK. Trafford uses 'green' energy from solar and wind to power its own print shop, which uses recycled paper. Some titles are also available as eBooks. FirstVoices.com is a set of web-based languages archiving and teaching resources, developed by First Peoples' Cultural Foundation -- a Canadian-based Indigenous non-profit society, based in British Columbia. Recent exposure for FirstVoices.com at international conferences in Canada, Japan and now Botswana are raising the profile of the unique language tools, originally developed for the 198 First Nations in BC. The invitation to showcase FirstVoices.com in Africa acknowledges the successful development and implementation of a made-in-Canada technology solution developed by Indigenous people, for Indigenous people. The Government of the Republic of Botswana, in collaboration with the International Federation for Information Processing (IFIP), will host the second World Information Technology Forum (WITFOR) in Gaborone, Botswana from August 31 to September 2, 2005. The meeting will address issues critical to developing countries, such as the application of information/communications technology (ICT) in fighting HIV/Aids, poverty, access to education, environment, as well as social, ethical and legal consequences of IT. It will also showcase leading-edge ICT solutions for economic development, as well as best practice projects from around the world. The conference takes place at the Gaborone International Conference Centre (GICC) in Botswana. www.witfor.org Based on retail pricing applicable to the various currency zones, Trafford's pledge is worth approximately $1,656,850 Canadian dollars or $1,266,850 US or 1,202,500 euro or 876,850 UK pounds. Indigenous language teams can access publishing services by contacting Peter Brand at peter at fpcf.ca. The First People's Cultural Foundation is developing criteria to determine which groups will benefit from Trafford's donation of 65 publishing packages per year for 10 years. To arrange interviews, contact: Annette Humphries, Trafford Publishing, annette at trafford.com Peter Brand, peter at fpcf.ca (Please note that Peter is working in Africa until mid-September, so may not reply immediately to emails.) Bothas Marinda of Namibia whose village of Caprivi received a basic language rescue kit sponsored by Trafford Publishing, First Peoples' Cultural Foundation and other donors. Bruce Batchelor, CEO of Trafford Publishing and Peter Brand of FirstVoices.com with some of the technology being donated to help save an endangered aboriginal language in the Caprivi region of North-eastern Namibia. "Everyone at Trafford is pleased to have the opportunity to support the documentation of the Khwedam language in Namibia, and monitor the successes," says Batchelor. "We encourage other companies and groups to contact the First Peoples' Cultural Foundation about sponsoring the revitalization of an endangered language. Trafford will be contributing the publishing costs, while you can help sponsor the equipment and training." Content copyright ? 2001-2005 by Deborah Adams. All rights reserved. This content was written by Deborah Adams. If you wish to use this content in any manner, you need written permission. Contact Deborah Adams for details. From cashcash at EMAIL.ARIZONA.EDU Thu Sep 8 17:57:11 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 8 Sep 2005 10:57:11 -0700 Subject: Publisher Pledges US$1.26 Million for Endangered Languages (fwd) Message-ID: Wednesday 7 September 2005 Publisher Pledges US$1.26 Million for Endangered Languages VICTORIA, British Columbia, OXFORD, England and GABORONE, Botswana, September 8 /PRNewswire/ -- - Global Effort Needed to Halt Loss of Priceless Cultural Knowledge http://www.prnewswire.co.uk/cgi/news/release?id=153069 Over 6,500 indigenous languages around the world are severely endangered. With the last remaining native speakers of many dialects dying each year, one publishing company is pledging over US$1.26 million to help in the global race to document and teach these languages to youth. The donation by Trafford Publishing was announced last week to delegates from over 80 countries gathered at WITFOR 2005, a conference in Botswana held to discuss how technology could help the developing world. Have them write books, urges Trafford Publishing, an innovative company which revolutionized the publishing industry when it created a process known as "on-demand publishing" ten years ago. Now over 3,000 independent authors publish their books each year with the company whose main offices are in Victoria, Canada and Oxford, England. Books are printed 'on-demand' one at a time to fill orders from bookstores and individuals, with most orders placed on the Internet. Trafford is pledging to underwrite US$1,266,850 in publishing costs over the next ten years. The programme will make available primers for school children, dictionaries and local stories -- one book will be published in each of 650 endangered languages. "When a native language dies out, we've lost forever our chance to learn cultural truths," says Trafford CEO Bruce Batchelor. "Philosophy, lifestyle, science, healing -- all the nuances are tied up in the grammar, vocabulary and way of speaking. It is a tragedy if a language that encapsulates tens of thousands of years of a group's culture is lost forever. It's like standing by watching the destruction of the ancient library at Alexandria, without trying to put out the fire." Batchelor hopes the magnitude of Trafford's pledge will bring attention to the situation and encourage donations from other companies. "Some communities really need a few key tools to document their language and then plug into the best revival practices. An iBook, iPod, microphone, digital camera, solar battery charger, a week's on-site technical training -- those would be part of the most basic linguistic rescue kit," says Batchelor. "It is ironic that most of these languages have been almost wiped out because of 'modern' culture," notes Batchelor. "Now we can use innovations in publishing and technology to enable and empower locals to document and then teach their languages." Trafford Publishing (www.trafford.com) is a one of the world's most prolific publishers, used by independent authors from 105 countries. Its books are sold through major distributors and retailers around the world, with printing done in Canada, USA, Germany and UK. Trafford uses 'green' power from solar and wind for its own print shop, which uses recycled paper. Some titles are available as eBooks. Trafford has published primers in 10 Canadian aboriginal endangered languages, and is sponsoring urgent work with the Khwedam language spoken by the San Bushmen of the Kalahari. International Federation for Information Processing (IFIP) hosted the second World Information Technology Forum (WITFOR) in Gaborone, Botswana from August 31 to September 2, 2005. The meeting addressed using information/communications technology in fighting HIV/Aids, poverty, access to education, environment, as well as social, ethical and legal consequences of IT. From pasxapu at DAKOTACOM.NET Thu Sep 8 20:37:51 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Thu, 8 Sep 2005 13:37:51 -0700 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (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 isbae at UAA.ALASKA.EDU Thu Sep 8 21:38:03 2005 From: isbae at UAA.ALASKA.EDU (Brett Encelewski) Date: Thu, 8 Sep 2005 13:38:03 -0800 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) Message-ID: It is too late of notice for me to attend this (being it starts next Monday) but I am highly interested! Does anyone know if this is an annual workshop? If so, about when (next year) do you think it will go on again? BRETT A. ENCELEWSKI Tribal Archivist [Dena'ina Language Project] Kenaitze Indian Tribe, IRA Kenai, Alaska "A people with no history has no past, and therefore no future." --Robert A. Heinlen "Think globally, dream universally." --Unknown ----- Original Message ----- From: phil cash cash Date: Thursday, September 8, 2005 12:37 pm Subject: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) > 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 jtucker at STARBAND.NET Fri Sep 9 14:42:34 2005 From: jtucker at STARBAND.NET (Jan Tucker) Date: Fri, 9 Sep 2005 10:42:34 -0400 Subject: Assimilation, in the 21st century? In-Reply-To: <1103462130.41c57ef2c283b@webmail.kabissa.org> Message-ID: Don, How about discussing cultural pluralism and how will cultural diversity survive in the "global culture"? How are individual cultural traditions and languages changing, being preserved, being revitalized? What is loss to human kind if assimilation takes place? Are there models to look at that will shed light on cultural preservation in an era of rapid assimilation by subtraction? Talking about assimilation is more in line with the colonial perspective and after the fact. Talking about this issue from the pluralist view point or even separatist viewpoint you can highlight what groups have done to adapt to the changing world and the impact of their actions assimilationist or pluralist on the groups affected. I prefer to look from that other side of assimilation myself. jan tucker adjunct professor applied cultural anthropology Lake City Community college Saint Leo University -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU]On Behalf Of Donald Z. Osborn Sent: Sunday, December 19, 2004 8:16 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Assimilation, in the 21st century? I would like to invite anyone interested to participate in a consideration of the concept of assimilation on the Assimilation list - see http://groups.yahoo.com/group/Assimilation/ . Assimilation, of course, is a process by which individuals of a more or less distinct group are subsumed into the identity of a larger society. As such it has long been a goal of many plural states, and also of many immigrant groups settling in different countries. Often its meaning seems to be assumed without much clarity as to what the implications are. Sometimes the implications are too clear, with minorities obliged one way or another to conform. The "Assimilation" group seeks to explore * what "assimilation" means in an era of globalization, integration (i.e., transnational, like the European Union, etc.), and migration, and * what other similar terms like "acculturation" mean in this context. These questions bring up other issues, such as the future of the nation-state, and forms of multiculturalism and national identities. And other related questions too, such as: Is it possible to speak of assimilation to an emerging "global culture," and if so what would that mean for cultural traditions and discussion of assimilation within countries? Does it make any sense to talk of assimilation in the 21st century? If so, how and in what ways? If not, is there another term/concept that is more appropriate and productive for changing realities that peoples and nations are living today? Don Osborn From cashcash at EMAIL.ARIZONA.EDU Fri Sep 9 16:23:30 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 9 Sep 2005 09:23:30 -0700 Subject: Gold-plated CDRs Message-ID: ta'c halaxp (good day!), I am curious if anybody on our ILAT listserv has experience in working with gold-plated CDRs as an archival strategy. I am contemplating using this type of media for archiving language data. Thanks, Phil Cash Cash UofA From Jimrem at AOL.COM Fri Sep 9 16:34:38 2005 From: Jimrem at AOL.COM (Jimrem at AOL.COM) Date: Fri, 9 Sep 2005 12:34:38 EDT Subject: Gold-plated CDRs Message-ID: In a message dated 9/9/2005 11:25:27 A.M. Central Daylight Time, cashcash at EMAIL.ARIZONA.EDU writes: I am curious if anybody on our ILAT listserv has experience in working with gold-plated CDRs as an archival strategy. I am contemplating using this type of media for archiving language data. Yes, I have been using the Mitsui Gold CDs, although I think the name has changed slightly. They are supposed to have a shelf life of 100+ years. I have not had any problems with any of the disks, and I hope there are none in the future. Of course I doubt if I'll be around to see if they last that long! In any case it will probably be necessary before too many more years to migrate the files onto some newer media and format. Jim Jim Rementer, Director Lenape Language Project The Delaware Tribe 220 NW Virginia Avenue Bartlesville OK 74003 918-336-5272, ext. 503 (work) 918-333-5185 (home workshop) -------------- next part -------------- An HTML attachment was scrubbed... URL: From leopold at SI.EDU Sat Sep 10 14:31:53 2005 From: leopold at SI.EDU (Robert Leopold) Date: Sat, 10 Sep 2005 10:31:53 -0400 Subject: ILAT Digest - 8 Sep 2005 to 9 Sep 2005 (#2005-173) Message-ID: Phil, Hard data on the life expectancy of gold compact disks is available in the 2004 study published in the Journal of Research of the National Institute of Standards and Technology entitled "Stability Comparison of Recordable Optical Discs*A Study of Error Rates in Harsh Conditions" -- http://www.itl.nist.gov/div895/gipwg/StabilityStudy.pdf The study concludes that "The life expectancy of optical media will not be the same for all brands of discs. In a CD-R comparison (see Fig. 3), sample S4, which uses phthalocyanine as the dye and a silver and gold alloy as a reflective layer, is far more stable than any of the other samples during both the temperature/humidity and direct light exposure tests." We use Mitsui Archival Gold CD-Rs, which fit the profile of "sample S4" in the NIST study: a gold reflective layer and phthalocyanine dye. We create two copies of every compact disk (a master copy and a reference use copy). A third version of every file is stored on a removable firewire hard drive and a fourth version is stored off-site on magnetic tape. Robert Robert Leopold, Ph.D., Director National Anthropological Archives Human Studies Film Archives Smithsonian Institution Visit us online: www.nmnh.si.edu/naa From cashcash at EMAIL.ARIZONA.EDU Sat Sep 10 18:10:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 10 Sep 2005 11:10:09 -0700 Subject: Gold-plated CDRs In-Reply-To: <20050909092330.vqpaasw8cw84gocs@www.email.arizona.edu> Message-ID: Thanks Jim & Robert! For non-replaceable language recordings, it makes sense to use media that has the greatest longevity. This will make archiving less of a worry and more of a "best practice". I imagine that the archival quality ratings for the gold-plated CDRs are applicable also to the gold-plated DVDRs. Since I will be working with digital video it might be a good practice to use this media too. I took a shallow look on the internet and found that Wipedia has a nice summary of CDRs worth looking at. They mention Mitsui. CDR http://en.wikipedia.org/wiki/CD-R Also, here is a link to Mitsui or Mitsui MAM-A. http://store.mam-a-store.com/standard---archive-gold.html For better pricing, you can get the Mitsui MAM-A media a bit cheaper here. http://www.american-digital.com/prodsite/ later, Phil Cash Cash UofA, ILAT From thien at UNIMELB.EDU.AU Sun Sep 11 05:13:36 2005 From: thien at UNIMELB.EDU.AU (Nicholas Thieberger) Date: Sun, 11 Sep 2005 15:13:36 +1000 Subject: Gold-plated CDRs In-Reply-To: <20050910111009.9xtlog0808cs4g4o@www.email.arizona.edu> Message-ID: Phil, For a serious archival effort we need to look at developing dedicated archives that plan for migrating data in future. The use of CDs now is putting off the headache until later when you discover that some failed to be written properly or that the copying process may have introduced errors and in any case all the files copied will need to be checked against the original to determine if they are the same or not. While there are extravagant claims about 100 year life for CDs, that needs to be balanced against the percentage error rate we know (from our own painful experience) exists for CD media. And then there is the physical problem of handling all of those disks. On archiving linguistic data see http://www.language-archives.org/ and in particular the discussion on linguistic archiving here: http://emeld.org/school/classroom/archives/index.html. All the best, Nick Thieberger >Thanks Jim & Robert! > >For non-replaceable language recordings, it makes sense to use media >that has the greatest longevity. This will make archiving less of a >worry and more of a "best practice". > >I imagine that the archival quality ratings for the gold-plated CDRs are >applicable also to the gold-plated DVDRs. Since I will be working with >digital video it might be a good practice to use this media too. > >I took a shallow look on the internet and found that Wipedia has a nice >summary of CDRs worth looking at. They mention Mitsui. > >CDR >http://en.wikipedia.org/wiki/CD-R > >Also, here is a link to Mitsui or Mitsui MAM-A. >http://store.mam-a-store.com/standard---archive-gold.html > >For better pricing, you can get the Mitsui MAM-A media a bit cheaper >here. >http://www.american-digital.com/prodsite/ > >later, > >Phil Cash Cash >UofA, ILAT -- Project Manager PARADISEC Department of Linguistics and Applied Linguistics University of Melbourne, Vic 3010 Australia nicholas.thieberger at paradisec.org.au Ph 61 (0)3 8344 5185 PARADISEC Pacific And Regional Archive for Digital Sources in Endangered Cultures http://paradisec.org.au -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 18:28:35 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 11:28:35 -0700 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) In-Reply-To: <45173c44f703.44f70345173c@uaa.alaska.edu> Message-ID: Hi Brett, Yes, I was a bit disappointed myself in that I did not hear about this workshop earlier. Some people from my community could also have benefited. The University of Washington Breath of Life workshop is modeled after the succesful workshop of the same name at the University of California, Berkeley. UC Berekley's workshop is offered annually (usually in June) and is focused on California languages. The UW workshop has a Pacific northwest focus due to the nature of the UW archives, mostly consisting of Melville Jacobs language documentation work along the pacific cost and interior. The UW workshop started in 2003 I believe and may be an annual offering. So keep your eye on this one. later, Phil Cash Cash UofA, ILAT Quoting Brett Encelewski : > It is too late of notice for me to attend this (being it starts next > Monday) but I am highly interested! Does anyone know if this is an > annual workshop? If so, about when (next year) do you think it will > go on again? > > BRETT A. ENCELEWSKI > Tribal Archivist > [Dena'ina Language Project] > Kenaitze Indian Tribe, IRA > Kenai, Alaska > > "A people with no history has no past, and therefore no future." > --Robert A. Heinlen > > "Think globally, dream universally." > --Unknown > > > > ----- Original Message ----- > From: phil cash cash > Date: Thursday, September 8, 2005 12:37 pm > Subject: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP > (fwd link) > >> 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 cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 18:58:11 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 11:58:11 -0700 Subject: Lost for words (fwd article) Message-ID: Lost for words: The lonely fight to save our dying languages by John Van Tiggelen ...reporting on the situation regarding the indigenous languages of Cape York Pennisula. Weekend, The Sydney Morning Herald Magazine Sept 10, 2005 [note: thanks to Bruce Rigsby, University of Queensland for kindly sharing this article. phil cash cash] -------------- next part -------------- A non-text attachment was scrubbed... Name: SMH-RogerHart.PDF Type: application/pdf Size: 1138589 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:08:24 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:08:24 -0700 Subject: Manipuri dialects dying among the new generation (fwd) Message-ID: Manipuri dialects dying among the new generation http://www.kanglaonline.com/index.php?template=kshow&kid=582 By: Most people find dialects intriguing. At the same time, they have lots of questions about them and often have strong opinions as well. Probably the most common question we encounter about the conditio Most people find dialects intriguing. At the same time, they have lots of questions about them and often have strong opinions as well. Probably the most common question we encounter about the condition of our indigenous dialects is, "Are Manipuri dialects dying, due to television and the mobility of the English speaking population?" Certainly, media, transportation, and technology have radically compressed the geography of the Manipur State and altered Manipuri lifestyles over the last century. So what effects do these significant changes have on English language? What about Manipuri dialects as English assumes a global role? It appears that the new generation of today are unable to write our own mother-tongue, be it Meeitei or any other tribal dialects. The effort to preserve the dying language will be a serious blow to the future generation. As a matter of fact, most of the new generation prefer to use English as a means of communication and correspondence and as a result they are not in a position to write dialects correctly. Perhaps, the young generation are more concerned about their future, about how best they can survive in a growing competitive environment and in pragmatic materialistic world. Thus in view of the present circumstances, English language still plays an important role in term of jobs security and global market economics. Young people follow activities which will provide them future security; reading and writing of fluent English is much more important than upholding their own indigenous dialects. As a major new means of global communication, the internet is bound to have a great impact on language use. Probably the most feared result, voiced most often in the internet's early years, was that the internet would encourage global use of English to such a degree that other languages would be crowded out. And indeed, in the mid-1990s, 80% of international Web sites were reported to be in English. The spread of world English, changes in employment patterns, and the emergence of new technology are enforcing trends of the global informational economy. >From a historical perspective, if a language is in distress and dying it is a reflection of the state of the people who use it. Manipuri original script cannot be treated in isolation; its development is tremendously associated with the economic mayhem, educational paradigm and political experiments. If our language is in crisis, perhaps, it is a reflection of the dilemma in which the society and the people are currently situated, after all a language is only as good as the people who use it. In the past Manipur made tremendous progress in developing Manipuri language and literature, partly because there was a parallel development in their economic and political pursuits. It is also said that Manipuri is the most developed language of Tibeto-Burman family of India, and Dr. Suniti Kumar Chatterjee also emphatically said that Manipuri literature is one of the most advanced languages of modern Indian literature (Kirata-Jana-Kirti, 1974:166). As for the Hmar, the future is bleak and uncertain even at University degree course level they can now offer Hmar as MIL. However, majority of the students especially those who live outside the state cannot write their dialect correctly. Even for the local students the Hmar as an MIL can only be offered in three colleges like Churachandpur College, Lamka College and Bethany Christian College due to shortage of lecturers. Thus, the new generation needs to be counselled to revive the decaying of our indigenous scripts but not by force. Unfortunately, the state government does little to support the institutions and people dedicated to make our native dialects effective and attractive. The average Manipuri especially who are living outside the home state have little or no understanding and appreciation and the importance of artists in the development of language. The most interesting question is how many 'language patriots' buy Manipuri or other books of tribal languages regularly and support the development of our dying languages? Language is like a living being; it needs to be constantly pruned and fed to ensure its growth and development. The need of an hour are new story tellers, new artists, new writers, and new movie makers, and at the same time a purchaser of good market, eager to get through the finished products. Globalization and free information on the internet adds to the confusion. Given our small population, irrespective of our backgrounds or how good our written or oral skills are, has a role to play in ensuring our language survival. For a start, we need to rid of ourselves of the one dimensional view of the 'language patriots'. Just a reminder that we must not to expect divine intervention here. Even Aramaic, one of the most ancient languages spoken by Christ himself, was in the process of dying. American English, Canadian English, Australian English, New Zealand English, Caribbean English, Indian English, and Pidgin English are among the many newer English dialects that have emerged since the period of emigration from the British Isles during the expansion of the British Empire. The English language spread as Britain expanded its colonial empire from the 1600s on and established legal, military, and educational systems in many countries along English lines. British expansion ended after World War II (1939-1945), when many of its colonies sought independence. Since World War II American English has dominated as a world language, largely because of U.S. economic and political influence and the advance of technology, especially computing and the Internet. At the turn of the 21st century, English prevailed as the most widely used language internationally. At the same time as English became a world language, the number of English speakers learning a second language dropped substantially. Even more disturbingly, English was blamed for the "death" of some minority languages, such as Gaelic and various Australian aboriginal languages. Various measures are needed to protect these smaller languages from disappearing. From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:09:49 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:09:49 -0700 Subject: Now you're talking . . . Pitjantjatjara (fwd) Message-ID: Now you're talking . . . Pitjantjatjara Victoria Laurie 12sep05 http://www.theaustralian.news.com.au/common/story_page/0,5744,16567467%255E16947,00.html A CITY audience is invited to learn a Central Australian language in order to fully appreciate a theatrical production. The staff of a leading arts festival sign up for lessons in a southwest Aboriginal language. An Aboriginal linguist is asked to turn actors' lines into an indigenous language from regional Victoria. Is "language" gaining favour in Australia's cultural circles? And does it move beyond token interest into a real conversation between black and white Australia? Lindy Hume, artistic director of the Perth International Arts Festival, thinks it can. For several months, she and her staff have taken lessons in the southwest Aboriginal language of Noongar. During last week's launch of indigenous highlights of her 2006 festival, she put a few words of her newly acquired vocabulary to use. When Perth's festival begins next February, its centrepiece will be Ngallak Koort Boodja, a large canvas painted by six artists who are among 90 Noongar elders consulted by the festival. Hume mocks her own tongue-tied attempts at speaking Noongar, but believes that even a tiny smattering is a proper basis for dialogue with Western Australia's southwest indigenous culture. "For one thing, it's incredibly long overdue," says Hume. "This festival has been sitting on Noongar land for over 50 years and we haven't ever done something like this. So it's something that needed to happen. Who are these people around us now and how do they perceive their relationship to country?" Speaking "language" is being embraced in the arts, and no longer in purely symbolic ways. Welcome-to-country ceremonies are now an accepted gesture at many cultural and government events. And indigenous language has long featured in music and visual arts in song lyrics, on canvas and in bilingual catalogues. But even the 20 most robust indigenous languages - out of an original 250 - have made little mark on Australia's cultural scene, perhaps unsurprising in a country that spends eight times more on educating children to speak Indonesian than Aboriginal languages in schools. Now decades of indifference may be ending. Rolf de Heer's forthcoming Ten Canoes is the first Australian film to be made entirely in an Aboriginal language. And in Walkabout, a recent stage version of the famous 1971 film, director Richard Frankland sought out linguists to translate an actor's lines into the Gunditjmara language of southwestern Victoria. But a far more ambitious idea is to co-opt an entire theatre audience into taking a short course in Pitjantjatjara language. This is the aim of Ngapartji Ngapartji, an emerging work that will be staged in pilot form at the Melbourne Festival in October. Created by indigenous West Australian performer Trevor Jamieson and director Scott Rankin, the show is billed as an attempt "to help protect, preserve and share an endangered indigenous language". "There is no national indigenous language policy and that is a kind of cultural genocide," says Rankin, adding that Australia is home to "the most fragile" languages in the world. "We should be aghast at the way we're letting languages go." Ngapartji Ngapartji's audience members will be invited to take a series of language lessons via the web, or in person through a language kiosk set up at the Australian Centre for the Moving Image in Melbourne. Over five nights of a trial season, they will attend a short performance by Pitjantjatjara young people and elders; next year, the performances will be extended to a two-hour show, by which time Rankin hopes the audience will have opted to participate in a longer online language course. He is thrilled that this October's festival shows have already sold out: "It shows there's a definite interest out there." Cynics might query the point of middle-class white Australians tackling a desert language. "It's a desire to add to one's own life experience; one could say it's selfish, but I think it's healthy," Rankin says. The Perth festival's close partnership with Noongar elders has been a life-changing experience for general manager Wendy Wise. "I grew up in Noongar country on a farm, and during those years I had absolutely no knowledge of the culture. Aboriginal people - I didn't even know the word Noongar - lived out of town on a reserve, but I didn't know why. "This project has made me look at the whole community in a completely different way. It's more unified than people give them credit for, and the fact that we're trying to learn Noongar is a really important thing." Almost any well-meaning use of language seems acceptable to indigenous speakers. Events manager Sarah Bond was contacted early this year by Melbourne's Moomba Waterfest to provide original music in an indigenous language to accompany a gymnastics float. She happily obliged, ushering Walkabout director-songwriter Frankland and indigenous speaker Joy Murphy into a studio to record a song in Murphy's Woiwurrung language. Bond says her only non-negotiable rule was that a key participant in any project comes from the language group concerned. Her next aim is to invite indigenous artists from across the nation to translate into their own languages a single English verse from popular songs such as We Have Survived by No Fixed Address and Shane Howard's Solid Rock. Linguistic expertise is increasingly being sought by arts agencies. In Victoria, they knock on the door of the Victorian Aboriginal Corporation for Languages, set up in 1984 to maintain and promote Aboriginal language. "Quite often we are asked to give an indigenous name to a project," says manager Paul Paton. He says Arts Victoria, Ausdance and the National Aboriginal Islander Skills Development Assocation recently asked for help in naming a new training program for indigenous dancers. "We'll come up with [several language] options and refer them to the particular communities to endorse the use of their language," says Paton. "Sometimes it doesn't get the go-ahead." Paton strongly rejects the notion that merely naming something is a trivial use of Aboriginal words. "It stimulates the use of language every time anyone talks about the project. It becomes more everyday in its use." Vicki Couzens is a VACL board member, artist and community language worker from the Western District of Victoria. Her native language, Keerray Wurrong, was nearly silenced forever until last-minute efforts revived it. "We had no living speakers, only a tape in Canberra," she recalls of the language's lowest moment. "We referred to it as a 'sleeping' language, not a dead one. Dad researched and retrieved it and had it published into a dictionary." These days Couzens titles all her paintings in Keerray Wurrong; she swaps phone calls and email messages in the language with a linguist cousin. "If I learn a new word, I think, 'This'll challenge him'," she says gleefully. "His son is four and is being raised bilingual, so I've got to get my grandkids bilingual." Couzens found language sharing linked up indigenous, migrant and refugee women in a weaving project she and another artist ran in the southwest Victorian town of Warrnambool. "I'd say, 'What's your word for basket?' and we'd weave the words with the fibres into the baskets." The result, an exhibition called Woven Land, was so striking that Craft Victoria transferred the regional exhibition to Melbourne in May. Couzens is now involved in a project for the 2006 Commonwealth Games. "It will acknowledge the 36 languages remaining in Victoria and give them some involvement," she says. "Aboriginal people are taking back control of their language. Language is central to identity and culture and relationship. It's about strengthening the people." ? The Australian From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:20:24 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:20:24 -0700 Subject: Clutching to a culture: Arapaho reinvigorate tribe (fwd) Message-ID: September 11, 2005 Clutching to a culture: Arapaho reinvigorate tribe Associated Press http://www.billingsgazette.com/index.php?id=1&display=rednews/2005/09/11/build/wyoming/25-arapaho-tribe.inc ETHETE, Wyo. - Two lines of women sit facing each other, hidden from the afternoon sun under a tent canopy behind the Wind River Tribal College. The hands of four of the women swing back and forth in time with beating drums, fists closed. Each woman hides a small stick in one of her hands. It is up to a player from the opposing team to guess where the sticks are hidden, earning points for her team in a traditional Arapaho hand game called koxouhtiit. About 100 yards away, under another canopy, Arapaho adults step in a circle as drums echo off the stone of the old mission building nearby. They are learning traditional social dances, or nii'eihii ho'eii. The games and social dances are not everyday activities for the Arapaho people living on the Wind River Indian Reservation, but they once were. Traditions as simple as games and dances, as integral as the Arapaho language and religion, have fallen by the wayside in recent decades. Some tribal leaders, however, are working to return such knowledge to their people. Last month, the college hosted a three-day immersion language camp for adults, teaching not only language, but also elements of religion and culture. "We teach on the protocol of the religion, the history of the tribe, wellness and health the way it used to be compared to now," said Eugene Ridgely, bilingual education coordinator for the college. "This afternoon, we get into traditional games, then some social dancing." Most participants won't walk away with more than a few words of Arapaho. But more important, some will gain a spark of interest in their culture, perhaps taking advantage of language classes offered at the college or of other cultural renewal activities sponsored on the reservation. The quest is about more than protecting a dying language and culture. It's about turning to the ways of the past to correct some of the modern challenges facing the Arapaho people. "If we had retained the language like we should have, the family structure would still be strong," said Zona Moss, Ridgely's secretary. "It lies within the language, within the culture." Ardeline Spotted Elk, a great-grandmother who has spent her life on the reservation, spent the three days teaching about kinship, or neito'eino', traditions in the tribe. Weeks earlier, she shared her memories of growing up and of how the world has changed in her lifetime. "We lived in real old cabins with dirt roofs and floors. We had to get water from the river. We had kerosene lamps. Everything was gravel," she said. "We learned Arapaho. We never spoke English until we went to school at St. Michael's (Mission). "It was a real nice, real enjoyable life. We just enjoyed our lives. There was no alcohol, no drugs; we just lived a real peaceful life. The way it is now is a real terrible life." Not everyone on the reservation agrees that life has changed so negatively, but some differences are indisputable, even if it's hard to pinpoint just how extreme the reservation's social and economic problems are. The Wind River Indian Reservation makes up a big piece of Wyoming's Fremont County, though most of the county's population is white. Fremont County consistently has the highest unemployment rate in Wyoming, and unemployment is even higher among American Indian workers, according to the 2000 census. Kathy Vann, who heads the University of Wyoming Cooperative Extension Service office in Ethete, said many men lacked the education necessary to get the few high-paying jobs on the reservation. Most are forced to choose between travel-intensive work in the region's oil fields or staying home with their families. "I find that a lot of mothers work, and fathers, it's harder for me to find jobs than for women because there aren't that many jobs," she said. "Men have to go to the biggest employer, the oil fields, where they work seven (days) on, seven off." Even with some men working the oil rigs and making good money, families in Fremont County tend to bring home considerably less income than those in other parts of the state, making poverty a stark reality for reservation families. Many families turn to grandparents for help; American Indian grandparents are more likely than any other demographic group to live in the same households with their grandchildren. In Vann's family, for example, her ironworker sons gave up traveling throughout the West for work, and one's family moved in with her. "My (surrogate son) moved out of his mother's house and couldn't make it financially, so he moved back in, along with his wife and three kids," she said. "My sons got tired of living in hotels. I don't know if they thought about getting their own place. They probably did, but didn't see why," she said with a laugh. A shortage of housing on the reservation has left some families on waiting lists for generations. Vann said she believed some children were being raised by their grandparents because of rampant teen pregnancy and a culture of drug and alcohol abuse by parents. Residents of the reservation say alcoholism remains a chronic problem and methamphetamine use is on the rise. "Meth around here is getting crazy," said Margo Williams, who with husband Brian is raising seven children in a blended family. But while the numbers are somewhat worse on the reservation, many Arapaho people said the problems aren't limited to the reservation. "I don't know if it has anything to do with the situation on the reservation," Vann said. "I think, statewide, a lot of communities are like that. It reflects what's going on in Wyoming." The difference is that, in a community as small and tight-knit as the reservation, such issues hit every home. And on the reservation, people are looking to different kinds of solutions: those from the past. The Wind River Indian Reservation has several programs to combat its social troubles, including the Indian Health Service Center, Bureau of Indian Affairs Social Services and an Intergenerational Family Resource Help Center. Schools work with these agencies to provide services for children, and Arapaho language is part of the curriculum at Wyoming Indian elementary, junior high and high schools, though tribal elder William "Icky-John" C'Hair said it's given too little time in the school day. He wants to see a new immersion preschool program grow, introducing the language to 3- and 4-year-olds, whose linguistic abilities are the most ripe, and following them through their academic careers. This fall, Arapaho Charter High School will open near the town of Arapahoe. Designed to combat high dropout rates among reservation students, the school will focus on Arapaho language, culture and values and will use more hands-on and individual teaching styles to keep teens interested in education. The Arapaho Council of Elders also works to educate tribal members about traditional skills, from radio personality Big Joe's daily Arapaho language lessons to subsidized courses in language and nearly lost skills such as meat cutting. It's not just about history or identity, C'Hair said. He said the Arapaho language and culture provide a lifestyle guide that can help stem the tide of social challenges. "We believe, we firmly do believe, that the language was a gift from our Creator. As such, it is sacred to us," C'Hair said. "Without it, we cannot exist in the manner the Creator intended for us." Copyright ? 2005 Associated Press. All rights reserved. This material may not be published, broadcast, rewritten, or redistributed. From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 19:12:40 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 12:12:40 -0700 Subject: A rich heritage is good as gold for Colombia's tribes (fwd) Message-ID: A rich heritage is good as gold for Colombia's tribes By Margarita Martinez The Associated Press Salt Lake Tribune Colombia's indigenous population http://www.sltrib.com/nationworld/ci_3019239 l Background: Colombia has 94 recognized Indian tribes, comprising about 2 percent of the population, and the constitution approved in 1991 grants them a degree of autonomy, their own judicial and administrative systems and generous cash aid to preserve their traditions and way of life. l Result: Some groups that had all but abandoned their Indian heritage are making efforts to return to their roots. The leader of the Kankuamo tribe acknowledges that the government aid is a major incentive, and a Kankuamo elder complains that some of the tribe's traditions are recent inventions. ATANQUEZ, Colombia - Saul Martinez is on his cell phone to a friend, doing his best to speak a dying language. But after a few halting phrases, he has to give up and switch to Spanish. Martinez is trying to speak Kankuamo, the ancient language of his Indian tribe, and do his bit for a broader Kankuamo revival that has as much to do with nostalgia as with taxpayers' pesos. By returning to their roots, Colombian tribes are cashing in on hefty government aid to preserve indigenous culture. And for this impoverished farming town in the Kankuamo reservation 420 miles north of the capital, Bogota, every little bit helps. ''The reason for this process is the most pragmatic of all: survival,'' says Jaime Arias, chief of the 12,000-strong Kankuamo tribe. The Kankuamos, Koguis, Arhuacos and Uiwas all live by the world's tallest coastal mountain range, the Sierra Nevada de Santa Marta. But while three of the tribes dwell high in these remote snow-peaked mountains, the Kankuamos have always lived lower down and were so exposed to outside influences - Spanish colonials and former slaves from Africa - that by 1900 anthropologists began referring to them as a mixed-race tribe. Their Corpus Christi festival in late May reflects this fusion - Indian grass skirts and chicken feathers, African drums, and dancers being led through the streets by the town's Catholic priest. In 1991, a new constitution granted land rights and aid packages to indigenous peoples, and the Kankuamos set about qualifying for the aid by dressing in tribal garb, reviving their language and taking up the chewing of coca leaves, said to be a tribal custom dating back 5,000 years. Six years later their efforts were rewarded when they officially became one of the 94 ethnic tribes totaling up to 800,000 people, or 2 percent of Colombia's population. In 2003 they got their own reservation in Atanquez, and they receive 600 million pesos ($255,000) a year from Bogota. The Kankuamos sometimes are caught up in Colombia's four-decade civil war and after more than 100 were killed by suspected right-wing paramilitary groups in 2003-2004, a permanent police force was deployed in Atanquez to protect them. In July, 15 police in Atanquez were killed in a bombing by left-wing rebels. Nobody speaks the language fluently, but Martinez, the aspiring Kankuamo-speaker, is compiling a dictionary based on conversations with tribal elders and books from the days of Spanish rule. He says townspeople have ''a desire to return to their roots,'' but acknowledges the main incentive is those government handouts. Tribal leader Arias does his part by chewing the coca leaves used to make cocaine. ''I never used to chew this stuff, but now I do all the time,'' Arias said as he walked down the cobbled streets of Atanquez, stuffing the leaves into his mouth. Some think it has all gone too far. ''I'm not an enemy of the movement but I am against misguided actions and there are many things being made up and not being checked out with tradition,'' said Rafael Andres Carrillo, a town elder in his 70s. Officially a Kankuamo Indian, his curly hair reveals his mixed race. ''The [Kankuamo] leaders who do not even live on the reservation are inventing things. That's wrong,'' he said. ''We have some Indian roots but they have long been forgotten and we can only revive them through research, but not by make things up to win benefits.'' Arias, who still wears blue jeans and a golf shirt, counsels patience. ''You'll see,'' the tribal leader promises. ''In about 10 years, we'll all be dressed in white tunics, chewing on coca leaves and feeling as Indian as our ancestors.'' From jeps at SBCGLOBAL.NET Sun Sep 11 19:30:56 2005 From: jeps at SBCGLOBAL.NET (Jesse Gaskell) Date: Sun, 11 Sep 2005 12:30:56 -0700 Subject: Lost for words (fwd article) In-Reply-To: <20050911115811.7nqu80sgs48ogo0s@www.email.arizona.edu> Message-ID: Has anyone begun recording the GuuguYimithirr-English Dialect of the Australian English (or any language for that matter) to try to bring this language back? (read Dr. Julia Roberts and her work on Vermont dialects)In order to be slated as a dialect, the educational system would need to recognize the original language and it's effects upon the current generational usage of the English-Australian language. This could bring funding back to the younger generation and promote the recognition of the ancient phonological system ???? I agree it is so downtrodden a feeling- and a lonely place for the Elders today- just a thought about revitalization from a compromising position in today's world-and a way to motivate the younger people to participate. Sandra Gaskell, RPA, MA -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash Sent: Sunday, September 11, 2005 11:58 AM To: ILAT at LISTSERV.ARIZONA.EDU Subject: [ILAT] Lost for words (fwd article) Lost for words: The lonely fight to save our dying languages by John Van Tiggelen ...reporting on the situation regarding the indigenous languages of Cape York Pennisula. Weekend, The Sydney Morning Herald Magazine Sept 10, 2005 [note: thanks to Bruce Rigsby, University of Queensland for kindly sharing this article. phil cash cash] From anggarrgoon at GMAIL.COM Sun Sep 11 19:48:16 2005 From: anggarrgoon at GMAIL.COM (Anggarrgoon) Date: Sun, 11 Sep 2005 14:48:16 -0500 Subject: Lost for words (fwd article) In-Reply-To: <000401c5b707$58714700$6500a8c0@ekg> Message-ID: Sandra, I don't understand what you're proposing. We have heaps of information about the phonology of Guugu Yimidhirr, we don't need to reconstruct it from Aboriginal English (which is itself a very complicated system to describe since it is subject to a great deal of variation dependent on many different factors). Claire Jesse Gaskell wrote: > Has anyone begun recording the GuuguYimithirr-English Dialect of the > Australian English (or any language for that matter) to try to bring > this language back? (read Dr. Julia Roberts and her work on Vermont > dialects)In order to be slated as a dialect, the educational system > would need to recognize the original language and it's effects upon the > current generational usage of the English-Australian language. This > could bring funding back to the younger generation and promote the > recognition of the ancient phonological system ???? I agree it is so > downtrodden a feeling- and a lonely place for the Elders today- just a > thought about revitalization from a compromising position in today's > world-and a way to motivate the younger people to participate. > > Sandra Gaskell, RPA, MA > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash > Sent: Sunday, September 11, 2005 11:58 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Lost for words (fwd article) > > > Lost for words: The lonely fight to save our dying languages > by John Van Tiggelen > > ...reporting on the situation regarding the indigenous languages of Cape > York Pennisula. > > Weekend, The Sydney Morning Herald Magazine > Sept 10, 2005 > > > [note: thanks to Bruce Rigsby, University of Queensland for kindly > sharing this article. phil cash cash] > From jeps at SBCGLOBAL.NET Sun Sep 11 20:06:00 2005 From: jeps at SBCGLOBAL.NET (Jesse Gaskell) Date: Sun, 11 Sep 2005 13:06:00 -0700 Subject: Lost for words (fwd article) In-Reply-To: <43248A00.80605@gmail.com> Message-ID: Then use the information about the phonology to prove the negative effects upon the language through recording the dialects, not just as Aboriginal English. Assess the damage to both languages. View the new phonological system that is neither Guugu Yimidhirr or English in a new light. Languages die, and languages are revilatalized, but what are the majority of the speakers using? A combination that is neither one or the other. Age old dialectic arguments for the dialects of a pure language is different from assessing the effects that the English language had on the native tongues. In affect, the Aboriginal English of Guugu Yimidhirr is this end product? Just over-simplify the variations and factors for a minute and turn English back around on itself. -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Anggarrgoon Sent: Sunday, September 11, 2005 12:48 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Lost for words (fwd article) Sandra, I don't understand what you're proposing. We have heaps of information about the phonology of Guugu Yimidhirr, we don't need to reconstruct it from Aboriginal English (which is itself a very complicated system to describe since it is subject to a great deal of variation dependent on many different factors). Claire Jesse Gaskell wrote: > Has anyone begun recording the GuuguYimithirr-English Dialect of the > Australian English (or any language for that matter) to try to bring > this language back? (read Dr. Julia Roberts and her work on Vermont > dialects)In order to be slated as a dialect, the educational system > would need to recognize the original language and it's effects upon > the current generational usage of the English-Australian language. > This could bring funding back to the younger generation and promote > the recognition of the ancient phonological system ???? I agree it is > so downtrodden a feeling- and a lonely place for the Elders today- > just a thought about revitalization from a compromising position in > today's world-and a way to motivate the younger people to participate. > > Sandra Gaskell, RPA, MA > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash > Sent: Sunday, September 11, 2005 11:58 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Lost for words (fwd article) > > > Lost for words: The lonely fight to save our dying languages by John > Van Tiggelen > > ...reporting on the situation regarding the indigenous languages of > Cape York Pennisula. > > Weekend, The Sydney Morning Herald Magazine > Sept 10, 2005 > > > [note: thanks to Bruce Rigsby, University of Queensland for kindly > sharing this article. phil cash cash] > From cashcash at EMAIL.ARIZONA.EDU Sun Sep 11 20:19:18 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 11 Sep 2005 13:19:18 -0700 Subject: Gold-plated CDRs In-Reply-To: Message-ID: Just to add further... i just found on the internet an interesting new type of protective cover for CDs & DVDs that might be useful. these are called Protective Disk Skins. http://www.d-skin.com/home.html they allow you to add a protective barrier to your CD or DVD disks to prevent scratches while at the same time it allows you use it as you normally would in everyday use. very interesting...i think i'll give a try. phil cash cash UofA, ILAT From jeps at SBCGLOBAL.NET Sun Sep 11 21:28:55 2005 From: jeps at SBCGLOBAL.NET (Jesse Gaskell) Date: Sun, 11 Sep 2005 14:28:55 -0700 Subject: Lost for words (fwd article) In-Reply-To: <43248A00.80605@gmail.com> Message-ID: The question that I posed on the ILAT was in regard to the use of historical linguisitcs and language documentation where not just one language (English) but many languages interfered with the correct language usage. In order to reconstruct the root language, the speakers of the dialects were recorded and then the phonogical system of the dialect was compared to the five languages that were co-occurring. We began by looking at only the root language and English, and then realized that the Italian, German, Irish, French and Spanish had intermarried over a three generation time period. This resulted in the sound systems influences being evidenced in the root language as well. Complicating this, the root language had a dialect difference split three ways over a 100 mile distance. This is the reason I brought up Dr. Julie Roberts. She has been mapping the dialects of a single language. Our speakers spoke five languages consecutively before the five Anglo languages came onto the scene. My argument on the chat line was to proceed by going backwards. In order for us to diagnose the root dialect of the primary root language, it was necessary to compare the dialects per region and map them. After comparing the dialects of each region, of the English language, we were able to match the phonological system close enough to determine the primary root language of this region. Hence I suggested using English back against itself. When we have a group of people who are intimidated by revitalization, a demonstration of the ties between the dialect that they speak now to the primary language encourages the speakers to see the similarities in their dialects to the root and makes it less overwhelming. On the other hand, by pointing out the damages caused by the invasive languages, modern legal remedies may be applied through educational programs- once the dialect has been recorded and recognized as a completely separate system related to a root. Thus it is no longer lumped into an "aboriginal English" but as a specific English, that can be shaped back into the original language. Sandy -----Original Message----- From: Indigenous Languages and Technology [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of Anggarrgoon Sent: Sunday, September 11, 2005 12:48 PM To: ILAT at LISTSERV.ARIZONA.EDU Subject: Re: [ILAT] Lost for words (fwd article) Sandra, I don't understand what you're proposing. We have heaps of information about the phonology of Guugu Yimidhirr, we don't need to reconstruct it from Aboriginal English (which is itself a very complicated system to describe since it is subject to a great deal of variation dependent on many different factors). Claire Jesse Gaskell wrote: > Has anyone begun recording the GuuguYimithirr-English Dialect of the > Australian English (or any language for that matter) to try to bring > this language back? (read Dr. Julia Roberts and her work on Vermont > dialects)In order to be slated as a dialect, the educational system > would need to recognize the original language and it's effects upon > the current generational usage of the English-Australian language. > This could bring funding back to the younger generation and promote > the recognition of the ancient phonological system ???? I agree it is > so downtrodden a feeling- and a lonely place for the Elders today- > just a thought about revitalization from a compromising position in > today's world-and a way to motivate the younger people to participate. > > Sandra Gaskell, RPA, MA > > -----Original Message----- > From: Indigenous Languages and Technology > [mailto:ILAT at LISTSERV.ARIZONA.EDU] On Behalf Of phil cash cash > Sent: Sunday, September 11, 2005 11:58 AM > To: ILAT at LISTSERV.ARIZONA.EDU > Subject: [ILAT] Lost for words (fwd article) > > > Lost for words: The lonely fight to save our dying languages by John > Van Tiggelen > > ...reporting on the situation regarding the indigenous languages of > Cape York Pennisula. > > Weekend, The Sydney Morning Herald Magazine > Sept 10, 2005 > > > [note: thanks to Bruce Rigsby, University of Queensland for kindly > sharing this article. phil cash cash] > From anguksuar at YAHOO.COM Mon Sep 12 11:07:32 2005 From: anguksuar at YAHOO.COM (Richard LaFortune) Date: Mon, 12 Sep 2005 04:07:32 -0700 Subject: Denominational article In-Reply-To: <20050911122024.p9b0cg80g8c848wo@www.email.arizona.edu> Message-ID: ChristianityToday.com Bible & Reference Christian Sites Church Sites Sermon Illustrations FREE ARTICLE PREVIEW NEWS: Wycliffe Denies CIA Connection, Rusty Wright A new book surfaces allegations that Wycliffe Bible Translators founder W. Cameron Townsend and former Vice President Nelson Rockefeller left a wake of death and destruction during decades of activity in the Third World. In "Thy Will Be Done" (HarperCollins), Gerard Colby and Charlotte Dennett accuse the pair of courting right-wing dictators, aiding the Central Intelligence Agency, destroying indigenous cultures, and ignoring genocide. The 900-page book traces 70 years of intrigue involving oil, big business, politics, ecology, Bible translation, and evangelism. The work focuses on Rockefeller's efforts at political and economic influence in Latin America and Townsend's goal of translating the Bible into every tongue. The authors claim that Wycliffe's related organization, the Summer Institute of Linguistics (SIL), was repeatedly used to "pacify" Indian tribes and help pave the way for commercial exploitation of resources, thus threatening the Amazon rain forest. The authors allege SIL, by introducing the Bible and Christianity, destroyed tribal beliefs and customs, often leading to "degradation, ethnocide, and even extinction." Colby and Dennett strongly imply CIA-SIL connections in Latin America, but admit the charges lack proof. Cameron Townsend (1896-1982) founded Wycliffe and SIL in 1934. Now with more than 5,000 active members, Wycliffe handles personnel and financial development while SIL conducts field translation projects. Wycliffe spokesperson Arthur Lightbody says the claims made against Townsend and SIL are "without foundation." "Research supplied by Wycliffe historians shows that there was no association between Rockefeller and Townsend." He also contends that where SIL sends teams, "The cultural groups have a ... Already a member? Login here: E-mail Password ------------------------------------------------------ Like the preview? To read this complete article and 15,092 more in the archive?JOIN NOW! Easily find high-quality, well-researched materials that provide a Christian perspective on topics ranging from headlines to history. Start using this invaluable tool TODAY for preparing your Bible studies, presentations, class lectures, sermons, meetings, and more. 1-Year for Print Subscribers Special offer if you are currently a print subscriber to Christianity Today, Leadership journal, Books & Culture or Christian History & Biography. Only $29.95 first year Subscribe to CTDirect Get CT headlines in your mailbox every day! www.ChristianityToday.com Copyright ? 1994?2005 Christianity Today International Privacy Policy | Contact Us | Advertise with Us __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com From cashcash at EMAIL.ARIZONA.EDU Mon Sep 12 16:39:43 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Sep 2005 09:39:43 -0700 Subject: Spreading the word (fwd) Message-ID: Spreading the word: Project uses translated rap music as means for younger American Indians to learn native language By Patrick Springer The Forum - 09/12/2005 Agency Village, S.D. http://www.in-forum.com/articles/index.cfm?id=102752§ion=News Tammy DeCoteau devotes much of her time thinking about how she can coax children into doing something that came naturally to their great-grandparents: speak in their native Dakota language. In recent years, she?s been the driving force behind a series of efforts to expose young people on the Lake Traverse Reservation to their ancestral language in appealing ways. Those efforts have included recording popular children?s songs and publishing illustrated phrase books and nursery rhymes in Dakota Sioux. The latest project is a collaboration of young and old: recording a rap song with Dakota lyrics and widely distributing copies. ?We?re just branching out in another genre,? said DeCoteau, who is director of American Indian language programs for the Association of American Indian Affairs. ?We?re trying to get the language where you wouldn?t ordinarily see it ? through music or games, anywhere we can get their attention,? she said. DeCoteau and others at Sisseton-Wahpeton College in Sisseton, S.D., who were involved in the project, believe ?Wicozani Mitawa? or ?My Life,? a song about a young man?s struggles, is the first rap song recorded in the Dakota language. More than 250 compact discs containing the song, recorded in late August, have been distributed free of charge to young people on the reservation, with its tribal headquarters at Agency Village near Sisseton. The popularity of rap music among young adults and children made it an obvious vehicleto kindle interest in Dakota, now spoken fluently by a dwindling number of the tribe?s elders. ?The parents of these young children listen to rap,? DeCoteau said. That common interest could be a bridge to help foster an interest in their native language. The rap song was a collaborative effort that brought together young adults and grandparents, who translated English lyrics into Dakota. The recording project was sparked by a conversation DeCoteau had with one of her nephews, Tristan Eastman, who writes and performs rap songs. ?She asked me if I could write a rap song for kids,? Eastman said. ?I asked her if she meant nursery school kids. She said no, people your age.? Eastman, who is 20, estimates that ?97 percent? of kids on the reservation listen to rap or hip-hop music. ?A lot of kids want to live in the hip-hop culture and do what they see on TV,? he said. ?It?s breaking us from who we are.? One of the song?s messages, from the point of view of a young man who fights despair, is to embrace native pride and stand up for traditional culture. ?The farther we get from our languages, the more confused our young people get about who they are and their place in the world,? said William Harjo Lone Fight, president of Sisseton-Wahpeton College. ?In our language is embedded the instruction on how we treat one another and how we survive,? he added. The rap song project brought together an improbable cast of collaborators. Rap music was like a foreign language to the elders who helped with the translation into Dakota. ?The elders didn?t have much experience with rap,? DeCoteau said. She had them listen to an English version, with a piano accompaniment and pulsing drum beat. ?They figured rap wasn?t all that bad.? Orsen and Edwina Bernard were the lead translators of Eastman?s lyrics. To capture the spirit, Orsen crossed the generational divide. ?I had to think where this young fellow was coming from,? he said. It wasn?t all that difficult; all he had to do was remember his own struggles as a young man. Bernard, in his 60s, recalled his sense of isolation while serving in the military in Germany, the only Dakota on his base. Eastman hopes other American Indian youths will record popular songs in their native languages, a practice he believes will spread. ?I just can?t wait to hear it,? he said. ?It?s just going to be something.? The Sisseton-Wahpeton tribe, which has made restoring its language a top priority, also has a program that works with parents and children to foster speaking in Dakota at home. The Sisseton-Wahpeton tribe first turned to language restoration as a way to help fight the rise in teenage delinquency. The language program started by having fluent elders visit the community?s day-care center every day to speak Dakota with the preschoolers. Next came a phrase book, and ultimately the multimedia projects. The tribal college has turned a small classroom into a recording studio, with a computer and sound-mixing board. Dakota words are sprouting everywhere. The aisles and display cases at the convenience store in Agency Village are festooned with Dakota words for common items, such as ?mni? for water and ?asanpi? for milk. Large navy blue penants with Dakota words to reinforce important values hang from the airy main corridor of the school. One banner, for instance, read: ?Wausinda ? showing empathy for all living things.? In the classroom, elementary teachers are trying to help students take the next linguistic step by stringing words into phrases and sentences. ?We?re trying to move beyond that,? said Mindy Deutsch, lead teacher for grades kindergarten through second. Dakota language instruction is part of the curriculum of both K-12 and the tribal college. The tribal council is considering making Dakota its official language, and has channeled about $100,000 of its casino revenues into language restoration in recent years, said Harjo Lone Fight. ?The sense of urgency has increased since the language-speaking population has decreased,? he said. ?Thirty years ago, there seemed to be an endless supply.? The last census found that 3 percent of the tribe?s 11,000 members speak Dakota, DeCoteau said. Most fluent speakers are elderly. According to Ethnologue, an online linguistic database, the 1990 census identified 15,355 Dakota speakers in the United States, most of them located in the Dakotas, Minnesota and Nebraska. Another 5,000 live in Canada, in the provinces of Saskatchewan and Manitoba. Language and culture are intertwined, said Olivia Eastman, Tristan Eastman?s grandmother. She helped translate and edit the rap song?s lyrics. ?Language is the most integral part of our culture because we learn how to live through our language,? said Olivia Eastman, whose first language was Dakota. ?The health of a culture is measured by its language.? She has worked with the family language program, where parents and children learn Dakota together. At first, participants seemed leery, with an attitude that suggested more a sense of obligation than desire. But that quickly changed. ?By the second week they were speaking and singing songs in Dakota,? Olivia Eastman said. ?It?s a language that we knew before we were born.? Her grandson, who recently moved to Morton, Minn., hopes his rap song will catch on. ?I would love to hear another person singing my song,? he said. Learning the lyrics would be a language lesson, he added. ?That there is restoration of our language.? Readers can reach Forum reporter Patrick Springer at (701) 241-5522 From cashcash at EMAIL.ARIZONA.EDU Mon Sep 12 17:15:27 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Sep 2005 10:15:27 -0700 Subject: Gold-plated CDRs In-Reply-To: Message-ID: Hi Nicolas, when i think of migration (in the technological sense), i think of an uncle of mine on the Confederated Tribes of the Umatilla Indian Reservation in northeastern Oregon who lives way out in the sticks. he has over 200 cassette tapes spanning twenty years of recording traditional songs and singing. all the old-time singers are now gone and his cassettes "archive" is a tribal treasure. so i plan to meet with him this coming year, inventory his archive, and digitize his tapes (migrate them from analog to digital, so to speak). i think this kind of basic situation is more common than we think, especially for the native community where technology is still 10+ years behind the mainstream. most native community archives are bare string budgets with a limited technological capacity. but they are becoming better despite the digital divide and the demands to modernize. i marvel at the kinds of technology we utilize on a daily basis at the university institution. it is leap years ahead of those in the native community. i think the best thing that i can do as a student is raise awareness, offer some basic guidance, and help where i can. later, Phil Cash Cash UofA, ILAT Quoting Nicholas Thieberger : > Phil, > > For a serious archival effort we need to look at developing dedicated > archives that plan for migrating data in future. The use of CDs now > is putting off the headache until later when you discover that some > failed to be written properly or that the copying process may have > introduced errors and in any case all the files copied will need to > be checked against the original to determine if they are the same or > not. While there are extravagant claims about 100 year life for CDs, > that needs to be balanced against the percentage error rate we know > (from our own painful experience) exists for CD media. And then there > is the physical problem of handling all of those disks. > > On archiving linguistic data see http://www.language-archives.org/ > and in particular the discussion on linguistic archiving here: > http://emeld.org/school/classroom/archives/index.html. > > All the best, > > Nick Thieberger > >> Thanks Jim & Robert! >> >> For non-replaceable language recordings, it makes sense to use media >> that has the greatest longevity. This will make archiving less of a >> worry and more of a "best practice". >> >> I imagine that the archival quality ratings for the gold-plated CDRs are >> applicable also to the gold-plated DVDRs. Since I will be working with >> digital video it might be a good practice to use this media too. >> >> I took a shallow look on the internet and found that Wipedia has a nice >> summary of CDRs worth looking at. They mention Mitsui. >> >> CDR >> http://en.wikipedia.org/wiki/CD-R >> >> Also, here is a link to Mitsui or Mitsui MAM-A. >> http://store.mam-a-store.com/standard---archive-gold.html >> >> For better pricing, you can get the Mitsui MAM-A media a bit cheaper >> here. >> http://www.american-digital.com/prodsite/ >> >> later, >> >> Phil Cash Cash >> UofA, ILAT > > > -- > Project Manager > PARADISEC > Department of Linguistics and Applied Linguistics > University of Melbourne, Vic 3010 > Australia > > nicholas.thieberger at paradisec.org.au > Ph 61 (0)3 8344 5185 > > PARADISEC > Pacific And Regional Archive for Digital Sources in Endangered Cultures > http://paradisec.org.au From coyotez at DARKWING.UOREGON.EDU Mon Sep 12 18:51:25 2005 From: coyotez at DARKWING.UOREGON.EDU (David Gene Lewis) Date: Mon, 12 Sep 2005 11:51:25 -0700 Subject: gold-plated CDRs Message-ID: Hi Phil, yes I too mirror many of the thoughts you have. I am contacting people at Grand Ronde that have slowly begun letting on that they have collections of cultural items, stories and tapes. These things are just now beginning to surface. When I was working with Malissa Monthorne I was able to tour your archives there at the Cultural center. After that conference, we began planning and thinking about what can be done within the State of Oregon to help Tribal libraries and archives to develop further. Its not just the facilities, but the equipment, and the training of the personnel to take care of the archives and for the Tribes to allow access to these resources to Tribal members. Now that Tribal Libraries in Oregon are considered state Public libraries, we can apply for public library funds. But the first step may be to work on getting Tribal members into Library and archival training programs. This is for all Tribes in Oregon. Not one tribe couldn't use some help in this regard. I have begun working with the UO Special Collections staff to see if we can't provide a distance education program, but I would need to support of several tribes. I have also thought to use the SWORP field research trips as archival field training for Tribal archivists. I don't think the technology will not be used appropriately until we see these inprovements at the Tribes. So I guess many opt to keep such programs in the Universities. But this is not a final solution and I think in the future we can do better for the Tribes. David David Lewis University of Oregon Confederated Tribes of Grand Ronde From isbae at UAA.ALASKA.EDU Mon Sep 12 22:09:42 2005 From: isbae at UAA.ALASKA.EDU (Brett Encelewski) Date: Mon, 12 Sep 2005 14:09:42 -0800 Subject: PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) Message-ID: Thank you for the info Phil! I will certainly keep my eye on this workshop! BRETT A. ENCELEWSKI Tribal Archivist Kenaitze Indian Tribe, IRA P.O. Box 988 Kenai, Alaska (907) 283-3633, ext 235 "A people with no history has no past, and therefore no future." --Robert A. Heinlen "Think globally, dream universally." --Unknown ----- Original Message ----- From: phil cash cash Date: Sunday, September 11, 2005 10:28 am Subject: Re: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP (fwd link) > Hi Brett, > > Yes, I was a bit disappointed myself in that I did not hear about this > workshop earlier. Some people from my community could also have > benefited. > > The University of Washington Breath of Life workshop is modeled after > the succesful workshop of the same name at the University of > California, Berkeley. UC Berekley's workshop is offered annually > (usually in June) and is focused on California languages. The UW > workshop has a Pacific northwest focus due to the nature of the UW > archives, mostly consisting of Melville Jacobs language documentation > work along the pacific cost and interior. > > The UW workshop started in 2003 I believe and may be an annual > offering. So keep your eye on this one. > > later, > > Phil Cash Cash > UofA, ILAT > > > Quoting Brett Encelewski : > > > It is too late of notice for me to attend this (being it starts next > > Monday) but I am highly interested! Does anyone know if this is an > > annual workshop? If so, about when (next year) do you think it will > > go on again? > > > > BRETT A. ENCELEWSKI > > Tribal Archivist > > [Dena'ina Language Project] > > Kenaitze Indian Tribe, IRA > > Kenai, Alaska > > > > "A people with no history has no past, and therefore no future." > > --Robert A. Heinlen > > > > "Think globally, dream universally." > > --Unknown > > > > > > > > ----- Original Message ----- > > From: phil cash cash > > Date: Thursday, September 8, 2005 12:37 pm > > Subject: [ILAT] PACIFIC NORTHWEST NATIVE LANGUAGES ARCHIVES WORKSHOP > > (fwd link) > > > >> 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 anggarrgoon at GMAIL.COM Tue Sep 13 04:28:05 2005 From: anggarrgoon at GMAIL.COM (Anggarrgoon) Date: Mon, 12 Sep 2005 23:28:05 -0500 Subject: Lost for words (fwd article) In-Reply-To: <000001c5b717$d38ea940$6500a8c0@ekg> Message-ID: So you're looking for substrate influence in Vermont English from these other European languages? In the case of Guugu-Yimidhirr and other Australian languages, my impression is that there is way too much variation going on to find that (e.g. code mixing and code switching). And anyway, Aboriginal English is generally said to be a continuum decreolised from Roper River Kriol. So the main input for Ab'l English phonology is not Guugu-Yimidhirr, it's Kriol. This is true in some other areas too - I don't have a great deal of data on Aboriginal English at Milingimbi but there did seem to be neutralisation of voicing contrasts in the Ab'l English of some speakers there (but not in Yolngu Matha). Claire From cashcash at EMAIL.ARIZONA.EDU Tue Sep 13 06:36:30 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 12 Sep 2005 23:36:30 -0700 Subject: Technology and language: Learning to say mouse in K’iche’(fwd) Message-ID: Technology and language: Learning to say mouse in K?iche? (IDRC Photo: Yves Beaulieu) 2005-08 by Louise Gu?nette and Rowena Beamish http://www.idrc.ca/en/ev-86346-201-1-DO_TOPIC.html When children as young as kindergarten sit down for their first experience with computers using software in their native Mayan language, K'iche', the lessons learned go far beyond mastering basic computer skills. Students are learning that their indigenous language and culture are a vital part of their society. It wasn't always so. Marleny Tzicap, a teacher and linguist working with the Guatemalan nongovernmental organization (NGO) Enlace Quich?, describes how attitudes have changed regarding the use of Guatemala's 22 native languages. "Our father had many difficult experiences when he was growing up and only spoke K'iche'. People discriminated against him and treated him as though he was stupid. He did not want his children to experience the same thing, so he and my mother only spoke to us in Spanish," she recalls. Growing up in Momostenango, a small town in western Guatemala, Tzicap was exposed to K'iche' in the homes of her neighbours and that of her grandfather, who refused to speak Spanish in his home. The conflicts over language and cultural identity that Tzicap experienced were mirrored in homes throughout Guatemala, perpetuated by the civil war and a school system that, until the late 1990s, actively discouraged the use of Indigenous languages in the classroom. (See box, "Bilingual, intercultural education in Guatemala") "As a person, you faced the dilemma between what is spoken at home but is wrong at school," says Tzicap. The result was a culture, language, and people held in low esteem. Changing attitudes Tzicap became a teacher and her aptitude for grammar won her a place in a two-year course on Mayan linguistics. She now works for Enlace Quich?, an NGO that pioneered the use of information communication technologies (ICTs) to strengthen the training of intercultural, bilingual educators in Guatemala. Evolving from project to organizational status, Enlace Quich? is part of a nascent, worldwide movement that harnesses the potential of ICTs to preserve and revitalize Indigenous languages and cultures while providing quality computer and Internet training for rural Indigenous communities. Enlace Quich? shows the potential ICTs hold as a tool for improving the quality of education and of life in rural Guatemala, while revitalizing the Mayan language and culture. It has made education technology an important element in the country's reconciliation process. The department of Quich?, where Enlace Quich? is based, was one of the most affected regions during the civil war and people are still recovering from the psychological and socioeconomic scars left by the "scorched earth campaign" of murder and torture. Building a virtual community The Institute for Connectivity in the Americas (ICA) [see link below] is supporting Enlace Quich?'s efforts to develop training materials for a variety of courses that combine ICT-skills building with other practical, real-life applications to meet the needs of rural, Indigenous populations. The ICA, housed at the International Development Research Centre (IDRC), is a forum for hemispheric innovation to strengthen democracy, create prosperity, and help realize the region's human potential. Enlace Quich? will develop an official ICT vocabulary in K'iche', making it available online, in print, and through interactive learning games; compile an online resource bank of existing resources for ICT training centers; design a series of courses that combines ICT- skills building with practical skills; and share the project's resources with other Indigenous organizations in Guatemala and the region. Enlace Quich? runs 28 bilingual and intercultural education technology centres known as CETEBIs (Centros de tecnolog?a educativa biling?e intercultural), accessible to 6,000 students in towns and mountain villages in the eastern part of Guatemala. Nine of the satellite-linked centres are located in teacher-training schools, helping future educators create their own resource materials in K'iche'. Celso Chacl?n, Guatemala's deputy minister responsible for bilingual and intercultural education, is interested in the successes of Enlace Quich?'s interactive methodology. "For me educational technology means modifying methods, improving the quality of learning of the students. It is not only teaching computer skills," he says. Through its programs and CETEBIS, Enlace Quich? has built a bilingual virtual learning community for Mayan language teachers, community members, and partners. "We want people to be proud, to identify with their community," says Tzicap. The NGO has a library of some 15 resource CDs and in 2003 launched a bilingual web portal (http://www.ebiguatemala.org/) to enhance classroom teaching and learning. K'iche' is also making the jump to film. The NGO, and Tzicap in particular, provided linguistic and cultural advice to a Costa Rican film company, which is producing an animated film based on the Popul Vuh, the Mayan story of creation. Many of Enlace Quich?'s staff provided the K'iche' voices. Enlace Quich? has shown that digital technology and Internet connections offer efficient and cost-effective ways to develop culturally relevant materials in a number of languages while sharing expertise. It is opening the doors to a world of information and technology by providing appropriate technology that preserves and revitalizes Indigenous cultures and communities. For more information: Marleny Tzicap, Enlace Quich?, 5a. Calle 3-42, Zona 5, Santa Cruz del Quich?, El Quich?, Guatemala; Phone: (+502) 7550810 / 7554801, Email: info at enlacequiche.org.gt Luis Barnola, Senior Program Specialist, Institute for Connectivity in the Americas, 250 Albert Street, PO Box 8500, Ottawa, Ontario, Canada, K1G 3H9. From coyotez at DARKWING.UOREGON.EDU Tue Sep 13 07:15:41 2005 From: coyotez at DARKWING.UOREGON.EDU (David Gene Lewis) Date: Tue, 13 Sep 2005 00:15:41 -0700 Subject: [sovernspeakout] LA Tribes need Aid! Intertribal Council Address and all LA tribes' addresses Message-ID: Information for those wishing to send aid; >>From: Liz Woody >>Sent: Saturday, September 10, 2005 4:46 PM >>Subject: FYI: 3,500 Native American Hurricane Survivors need our >>help-- >> >> >>There are so many people here that need help. I don't know where >>to begin, and sending a prayer will help. There is a person listed >>below to contact about the Houma Tribe. I do not have a number for >>the gentleman listed below. Liz >>-----Original Message----- >> >>Subject: 3,500 Native American Hurricane Survivors need our help-- >> >> >>From: Austinteaparty4u at aol.com >>Subject: 3,500 Native American Hurricane Survivors need our help-- >> >>Here is an update that I just got from Indian Country and those >>affected by the flood. >>After talking with Kevin Billiott yesterday, who is with the Inter >>Tribal Council of La, he told me that the hardest hit of the >>Nations were the Houma Tribe and referred me to Brenda Dardar, who >>he said is the Principal Chief of that Tribe. >>I just got off the phone with Brenda who said that 3,500 members >>were displaced and would need everything in the long run. Most were >>living in the poorest places in New Orleans area. She is now in >>trying to locate all tribe members. Most tribe members were living >>in extended family situations. >>Most of the homes are still under water. And of course they do not >>know how long it might be before any of them could move back. Most >>of the people are in some kind of shelters. >>Let me repeat this, 3,500 Native Americans need our help. >>When asked what they needed now, Brenda said, "Number one we need >>all your prayers, that is first and then perhaps something like >>Walmart Cards at this time might be very helpful, however in the >>future everything would be needed from furniture to cleaning >>supplies, you name it." >>She also said the only way she has been able to get any information >>to anyone was thru the various Indian Nations and Indian News. Go >>figure. >>So, please post this e-mail to everyone you know and ask them to >>also post it. >>It is interesting how everything goes in circles as this was one of >>the tribes that we met in Washington, DC last year at the march >>before the opening of the Smithsonian's Nation Museum of the >>American Indian. >>For more information about the Houma Tribe please go to: >>http://www.unitedhoumanation.org >>If you are able to send anything to them, they are opening up >>storage to put items in, or send a gift card if you can to: The >>United Houma Nation Hurricane Relief, 20986 Hwy 1, Golden Meadow, >>LA 70357. >>You can also contact Brenda Dardar at: _bdr at UnitedHoumaNation.org >>Or for further information concerning any of the Nations/Tribes you >>can contact Kevin Billiott of the Intertribal Council of LA. (I do >>not have this information, but the above person may know how to >>contact him. Liz) > > Kevin Billiot, Director Intertribal Council of LA 5723 Superior, Suite B-1 Baton Rouge, LA 70816 225/292-2474 itclamak at aol.com * booklet on prehistoric Indians available at Arnould, Director Governor's Office of Indian Affairs Governor's Office P. O. Box 94004 Baton Rouge, LA 70804-9004 225/219-7556 or 800/863-0098 pat.arnould at indianaffairs.state.la.us Christine Norris Jena Band of Choctaws, Inc. P. O. Box 14 Jena, LA 71342 318/992-2717 * summary of Jena Band history available Earl Barbry Tunica-Biloxi Tribe P.O. Box 1589 Marksville, LA 71351 318/253-9767 pat_foster at tunica.org Alton Leblanc Chitimacha Tribal Center P. O. Box 661 Charenton, LA 70523 337/923-9923 Lovelin Poncho Coushatta Tribe of Louisiana P.O. Box 818 Elton, LA 70532 337/584-2261 * booklet available Laura Billiot United Houma Nation 20986 Hwy 1 Golden Meadow, LA 70357-9998 504/475-6640 or Brenda Dardar at 504/475-7176 * booklet available Randy P. Verdun Chitimacha Biloxi Choctaw of Louisiana Tommy W. Bolton Choctaw-Apache Indian Tribe PO Box 1428 Zwolle, LA 71486 318/645-2744 (home) 318/645-2588 (office) cate at cp-tel.net * short history of the tribe available Amos Tyler Clifton Choctaws 1146 Clifton Road Clifton, LA 71447-4015 318/793-4253 * brief history available along with some books Rufus Davis Caddo-Adais Tribe 4500 Highway 485 Robeline, LA 71469 318/472-9779 * brief history of the tribe available Gilmer Bennett Apalachee Talimali Band of Louisiana P.O. Box 84 Libuse, LA 71348 318/473-4412 * history of the band available Jackie Myers Womack P. O. Box 395 New Llano, LA 71461 337/825-8641 fourwind at bellsouth.net * history of the tribe available David Lewis University of Oregon Confederated Tribes of Grand Ronde From isbae at UAA.ALASKA.EDU Tue Sep 13 16:58:59 2005 From: isbae at UAA.ALASKA.EDU (Brett Encelewski) Date: Tue, 13 Sep 2005 08:58:59 -0800 Subject: Gold-plated CDRs Message-ID: > i marvel at the kinds of technology we utilize on a daily basis at the > university institution. it is leap years ahead of those in the native > community. i think the best thing that i can do as a student is raise > awareness, offer some basic guidance, and help where i can. Down here, in Kenai, the situation is very similar. There are many Tribal Members and Elders that have possession of cassette tapes (or reel-to-reel) of oral tradition. They are very protective of these precious materials. Part of our outreach strategy is education and awareness as well--trying to convey to Tribal Members that there family's privacy can be held preserved just as easily as the materials can. BRETT A. ENCELEWSKI Tribal Archivist Kenaitze Indian Tribe, IRA "A people with no history has no past, and therefore no future." --Robert A. Heinlen "Think globally, dream universally." --Unknown ----- Original Message ----- From: phil cash cash Date: Monday, September 12, 2005 9:15 am Subject: Re: [ILAT] Gold-plated CDRs > Hi Nicolas, > > when i think of migration (in the technological sense), i think of an > uncle of mine on the Confederated Tribes of the Umatilla Indian > Reservation in northeastern Oregon who lives way out in the > sticks. he > has over 200 cassette tapes spanning twenty years of recording > traditional songs and singing. all the old-time singers are now gone > and his cassettes "archive" is a tribal treasure. so i plan to meet > with him this coming year, inventory his archive, and digitize his > tapes (migrate them from analog to digital, so to speak). > > i think this kind of basic situation is more common than we think, > especially for the native community where technology is still 10+ > yearsbehind the mainstream. most native community archives are > bare string > budgets with a limited technological capacity. but they are becoming > better despite the digital divide and the demands to modernize. > > i marvel at the kinds of technology we utilize on a daily basis at the > university institution. it is leap years ahead of those in the native > community. i think the best thing that i can do as a student is raise > awareness, offer some basic guidance, and help where i can. > > later, > Phil Cash Cash > UofA, ILAT > > Quoting Nicholas Thieberger : > > > Phil, > > > > For a serious archival effort we need to look at developing > dedicated> archives that plan for migrating data in future. The > use of CDs now > > is putting off the headache until later when you discover that some > > failed to be written properly or that the copying process may have > > introduced errors and in any case all the files copied will need to > > be checked against the original to determine if they are the > same or > > not. While there are extravagant claims about 100 year life for CDs, > > that needs to be balanced against the percentage error rate we know > > (from our own painful experience) exists for CD media. And then > there> is the physical problem of handling all of those disks. > > > > On archiving linguistic data see http://www.language-archives.org/ > > and in particular the discussion on linguistic archiving here: > > http://emeld.org/school/classroom/archives/index.html. > > > > All the best, > > > > Nick Thieberger > > > >> Thanks Jim & Robert! > >> > >> For non-replaceable language recordings, it makes sense to use > media>> that has the greatest longevity. This will make archiving > less of a > >> worry and more of a "best practice". > >> > >> I imagine that the archival quality ratings for the gold-plated > CDRs are > >> applicable also to the gold-plated DVDRs. Since I will be > working with > >> digital video it might be a good practice to use this media too. > >> > >> I took a shallow look on the internet and found that Wipedia > has a nice > >> summary of CDRs worth looking at. They mention Mitsui. > >> > >> CDR > >> http://en.wikipedia.org/wiki/CD-R > >> > >> Also, here is a link to Mitsui or Mitsui MAM-A. > >> http://store.mam-a-store.com/standard---archive-gold.html > >> > >> For better pricing, you can get the Mitsui MAM-A media a bit > cheaper>> here. > >> http://www.american-digital.com/prodsite/ > >> > >> later, > >> > >> Phil Cash Cash > >> UofA, ILAT > > > > > > -- > > Project Manager > > PARADISEC > > Department of Linguistics and Applied Linguistics > > University of Melbourne, Vic 3010 > > Australia > > > > nicholas.thieberger at paradisec.org.au > > Ph 61 (0)3 8344 5185 > > > > PARADISEC > > Pacific And Regional Archive for Digital Sources in Endangered > Cultures> http://paradisec.org.au > From cashcash at EMAIL.ARIZONA.EDU Tue Sep 13 20:26:19 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 13 Sep 2005 13:26:19 -0700 Subject: news media portrayals... Message-ID: Dear ILAT, it is common knowledge that the news media sometimes operates on notions of difference when it comes to the portrayal of ethnic minorities. a news article that was posted to ILAT recently (9/11/05) is getting recirculated with the obvious headline: Indian tribe takes up dying tongue for money Chicago Sun-Times, United States - Sep 11, 2005 http://www.suntimes.com/output/news/cst-nws-colo12.html forget the aspirations of cultural revitalization, its all about the money! Phil Cash Cash UofA, ILAT From cashcash at EMAIL.ARIZONA.EDU Tue Sep 13 20:42:07 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 13 Sep 2005 13:42:07 -0700 Subject: Dakota lyrics invade rap song (fwd) Message-ID: Dakota lyrics invade rap song http://www.bismarcktribune.com/articles/2005/09/13/news/state/102069.txt AGENCY VILLAGE, S.D. (AP) - Tammy DeCoteau devotes much of her time thinking about how she can coax children into doing something that came naturally to their great-grandparents: speak in their native Dakota language. Decoteau has been the driving force behind a series of efforts to expose young people on the Lake Traverse Reservation to their ancestral language in appealing ways. Those efforts have included recording popular children's songs and publishing illustrated phrase books and nursery rhymes in Dakota Sioux. The latest project is a collaboration of young and old: recording a rap song with Dakota lyrics and widely distributing copies. "We're just branching out in another genre," said DeCoteau, who is the director of American Indian language programs for the Association of American Indian Affairs. "We're trying to get the language where you wouldn't ordinarily see it through music or games, anywhere we can get their attention," she said. DeCoteau and others at Sisseton-Wahpeton College in Sisseton who were involved in the project, believe "Wicozani Mitawa" or "My Life," a song about a young man's struggles, is the first rap song recorded in the Dakota language. More than 250 compact discs containing the song, recorded in late August, have been distributed free of charge to young people on the reservation, with its tribal headquarters at Agency Village near Sisseton. The popularity of rap music among young adults and children made it an obvious vehicle to kindle interest in Dakota, now spoken fluently by a dwindling number of the tribe's elders. "The parents of these young children listen to rap," DeCoteau said. The recording project was sparked by a conversation DeCoteau had with one of her nephews, Tristan Eastman, who writes and performs rap songs. "She asked me if I could write a rap song for kids," Eastman said. "I asked her if she meant nursery school kids. She said, 'No, people your age.'" Eastman, who is 20, estimates "97 percent" of kids on the reservation listen to rap or hip-hop music. "A lot of kids want to live in the hip-hop culture and do what they see on TV," he said. "It's breaking us from who we are." One of the song's messages, from the point of view of a young man who fights despair, is to embrace native pride and stand up for traditional culture. "The farther we get from our languages, the more confused our young people get about who they are and their place in the world," said William Harjo Lone Fight, president of Sisseton-Wahpeton College. "In our language is embedded the instruction on how we treat one another and how we survive," he said. Rap music was like a foreign language to the elders who helped with the translation into Dakota. "The elders didn't have much experience with rap," DeCoteau said. She had them listen to an English version, with a piano accompaniment and pulsing drum beat. "They figured rap wasn't all that bad," she said. Orsen and Edwina Bernard were the lead translators of Eastman's lyrics. To capture the spirit, Orsen crossed the generational divide. "I had to think where this young fellow was coming from," he said. It wasn't all that difficult; all he had to do was remember his own struggles as a young man. Bernard, in his 60s, recalled his sense of isolation while serving in the military in Germany, the only Dakota on his base. Eastman hopes other American Indian youths will record popular songs in their native languages, a practice he believes will spread. The Sisseton-Wahpeton tribe, which has made restoring its language a top priority, also has a program that works with parents and children to foster speaking in Dakota at home. The tribe first turned to language restoration as a way to help fight the rise in teenage delinquency. The language program started by having fluent elders visit the community's day-care center every day to speak Dakota with the preschoolers. Next came a phrase book, and ultimately the multimedia projects. The tribal college has turned a small classroom into a recording studio, with a computer and sound-mixing board. Dakota words are sprouting everywhere. The aisles and display cases at the convenience store in Agency Village have Dakota words for common items, such as "mni" for water and "asanpi" for milk. Large navy blue pennants with Dakota words to reinforce important values hang from the airy main corridor of the school. One banner, for instance, read: "Wausinda: showing empathy for all living things." Dakota language instruction is part of the curriculum of both K-12 and the tribal college. The tribal council is considering making Dakota its official language, and has channeled about $100,000 of its casino revenue into language restoration in recent years, said Harjo Lone Fight. "The sense of urgency has increased since the language-speaking population has decreased," he said. "Thirty years ago, there seemed to be an endless supply." The last census found 3 percent of the tribe's 11,000 members speak Dakota, DeCoteau said. Most fluent speakers are elderly. Ethnologue, an online linguistic database, said the 1990 census identified 15,355 Dakota speakers in the United States, most of them located in the Dakotas, Minnesota and Nebraska. Another 5,000 live in Canada, in the provinces of Saskatchewan and Manitoba. Olivia Eastman, Tristan Eastman's grandmother, helped translate and edit the rap song's lyrics. "The health of a culture is measured by its language," she said. Her grandson, who recently moved to Morton, Minn., hopes his rap song will catch on. "I would love to hear another person singing my song," he said. From cashcash at EMAIL.ARIZONA.EDU Thu Sep 15 18:14:55 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 15 Sep 2005 11:14:55 -0700 Subject: Institute working to save script-less languages from extinction (fwd) Message-ID: Institute working to save script-less languages from extinction By Ghafar Ali http://www.dailytimes.com.pk/default.asp?page=story_15-9-2005_pg7_34 PESHAWAR: Languages do not merely serve the purpose of communication. They carry and transmit the culture and history of their native speakers. The language a person speaks essentially determines the worldview of a person. Languages therefore are a primary source of identity. A huge diversity in the regional languages of a country may pose many challenges. More than two-dozen languages of Indian-Aryan, Iranian, Tibetan and Nooristani origins are spoken in the NWFP and the Northern Areas, most of which do not have a script. Henrik Lijegran, a research consultant at the Frontier Language Institute (FLI) told Daily Times about his institute?s efforts to preserve and promote the mother tongues of various language communities of northern Pakistan. He said one of the main objectives of the organisation is to document languages and cultures and to promote the educational use of these languages. ?The FLI facilitates local researchers by educating them in linguistics, literacy, anthropology, lexicography, translation, language planning, phonology and research methodology? he said. He said the training would allow individuals to preserve oral traditions, poetry, proverbs, folk tales and other aspects of their cultural heritage. This would also aid the development of bilingual or trilingual dictionaries and glossaries. The efforts aim to improve reading and writing skills to produce literature in the national, regional and vernacular languages of the region. He said the institute has facilitated the development of scripts of 20 regional languages. ?We want to offer a local language network that allows cultural exchange,? the researcher said. He said the FLI would support a local project for the development of three languages - Gawri, Torwali, Palula - spoken in Chitral. Each of these languages has 10,000 to 100,000 speakers. Language Location Population Indo-Aryan languages: Bateri Indus Kohistan Over 20,000 Chilisso Indus Kohistan Over 2,000 Dameli Damel valley (Chitral) Over 2,000 Domaaki Hunza (Gilgit) Over 200 Gawar-Bati Arandu (Chitral) Over 200 Gawri Swat, Dir Kohistan Over 20,000 Gowro Indus Kohistan Over 200 Gojri Throughout the region Over 200,000 Hindko Azad Kashmir, Over 2,000,000 Kohat, Peshawar Indus Kohistani Indus Kohistan Over 200,000 Kalasha Chitral Over 2,000 Kalkoti Dir Kohistan Over 2,000 Kashmiri Azad Kashmir Over 20,000 Khowar (Chitrali) Chitral, Gilgit Over 200,000 Kundal Shahi Azad Kashmir Over 200 Language Location Population Pahari-Potwari Murree hills, Over 2,000,000 Azad Kashmir Palula Chitral Over 2,000 Shina Gilgit, Kohistan Over 200,000 Torwali Behrain (Swat) Over 20,000 Ushojo Madyan (Swat) Over 200 Iranian languages: Ormuri South Waziristan Over 2,000 Pashto Throughout the region Over 2,000,000 Wakhi Gilgit, Chitral Over 2,000 Yidgha Lutkoh valley (Chitral) Over 2,000 Tibetan language: Balti Baltistan Over 200,000 Isolated language: Burushaski Hunza, Nagar, Yasin Over 20,000 Nuristani language: Kam-Kataviri Chitral Over 2,000 From cashcash at EMAIL.ARIZONA.EDU Fri Sep 16 16:56:31 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 16 Sep 2005 09:56:31 -0700 Subject: TOWARDS A NEW BEGINNING (fwd link) Message-ID: fyi, a link recently shared on the Lexicographylist... TOWARDS A NEW BEGINNING ? A Foundational Report for a Strategy to Revitalize First Nation, Inuit and M?tis Languages and Cultures http://www.aboriginallanguagestaskforce.ca/foundreport_e.html ~~~~ News Release Task Force Report on Aboriginal Languages and Cultures Received by Minister Frulla http://www.canadianheritage.gc.ca/newsroom/news_e.cfm?Action=Display&code=5N0155E OTTAWA, July 13, 2005 -- Minister of Canadian Heritage and Minister responsible for Status of Women Liza Frulla received the report of the Task Force on Aboriginal Languages and Cultures, entitled "Towards a New Beginning: A Foundational Report for a Strategy to Revitalize First Nations, Inuit and Metis Languages and Cultures." The Task Force on Aboriginal Languages and Cultures was appointed in December 2003 to make recommendations to the Minister of Canadian Heritage on the revitalization, preservation, and promotion of Aboriginal languages and cultures and the creation of a national strategy to address their erosion and loss. The Task Force held consultations across Canada with First Nations, Inuit, and Metis people, Elders, organizations, community leaders, language experts, and others, whose insights contributed to the development of "Towards a New Beginning." Measures to reverse the erosion of Aboriginal languages are necessary, since close to half of the more than 60 Aboriginal languages in Canada are considered endangered, and 10 languages have become extinct over the past 100 years. In December 2002, the Government of Canada committed $160 million over 10 years to help halt the erosion of Aboriginal languages. Part of the Task Force's mandate was to identify priorities and advise on how best to spend that money. For more information on the Task Force or to obtain a copy of "Towards a New Beginning," please visit www.aboriginallanguagestaskforce.ca or www.canadianheritage.gc.ca Information: Jean-Francois Del Torchio Press Secretary Office of the Minister of Canadian Heritage and Minister responsible for Status of Women (819) 997-7788 Myriam Brochu Chief, Media Relations Canadian Heritage (819) 997-9314 From nflrc at HAWAII.EDU Tue Sep 20 04:13:49 2005 From: nflrc at HAWAII.EDU (National Foreign Language Resource Center) Date: Mon, 19 Sep 2005 18:13:49 -1000 Subject: Call for Papers: CALICO 2006 (in Hawaii!) Message-ID: Our apologies for any cross-postings . . . CALL FOR PARTICIPATION CALICO 2006 ANNUAL SYMPOSIUM Online Learning: Come Ride the Wave Hosted by University of Hawaii at Manoa Honolulu, Hawaii May 16-20, 2006 Preconference Workshops: Tuesday, May 16 - Wednesday, May 17 Courseware Showcase: Thursday, May 18 Presentation Sessions: Thursday, May 18 - Saturday, May 20 Use CALICO's on-line proposal submission form at http://calico1.modlang.txstate.edu or click on CALICO 2006 on the homepage: http://calico.org You will need to register on the site ("Proposer registration") before being able to submit. DEADLINE FOR PROPOSALS: OCTOBER 31, 2005 All presenters must be current members of CALICO by the time of the conference and are responsible for their own expenses, including registration fees. The Computer Assisted Language Instruction Consortium (CALICO) is a professional organization dedicated to the use of technology in foreign/second language learning and teaching. CALICO's symposia bring together educators, administrators, materials developers, researchers, government representatives, vendors of hardware and software, and others interested in the field of computer-assisted language learning. For more information or if you have questions or problems, contact Mrs. Esther Horn CALICO Coordinator 512/245-1417 (phone) 214 Centennial Hall 512/245-9089 (fax) 601 University Drive http://calico.org San Marcos, TX 78666 e-mail: info at calico.org or ec06 at txstate.edu From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:38:21 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:38:21 -0700 Subject: Inuit groups sue feds for hundreds of millions over residential school abuse (fwd) Message-ID: Inuit groups sue feds for hundreds of millions over residential school abuse Monday, September 19th, 2005 http://www.brandonsun.com/pfstory.php?story_id=4265 (CP) - Three Inuit land claim organizations are taking the federal government to court in an attempt to be included in any compensation settlement for residential school abuse, claiming hundreds of millions of dollars in damages. "When the government of Canada forced Inuit to attend residential schools, Inuit suffered through the same abuses and the same horrible experiences as First Nations peoples," said Paul Kaludjak, president of Nunavut Tunngavik Inc., which oversees the Nunavut land claim. "Fairness requires that Inuit who attended residential schools are given the opportunity to participate in the same compensation process," Kaludjak said in a statement. In May, the Assembly of First Nations signed an agreement with Ottawa to deal with the residential schools issue. The federal government appointed former Supreme Court justice Frank Iacobucci to recommend a compensation package and Inuit officials have been present at negotiations. But Canada's Inuit are not covered by the Indian Act and are not members of the Assembly of First Nations. So to ensure they are part of the settlement process, NTI filed a lawsuit naming two Nunavut Inuit and the organization as plaintiffs on Aug. 31. Similar lawsuits have been filed by the Inuvialuit Regional Corporation, which oversees the Inuvialuit land claim in the northwest corner of the Northwest Territories, and Makivik Corporation, which looks after the Inuit of northern Quebec. "The way the process has been set up, that's the only way we could have gone," IRC head Nellie Cournoyea said from Inuvik, N.W.T. "We had no option." The NTI statement of claim, which asks for $300 million in damages, draws on the stories of two women. Both make claims that will sound similar to southern aboriginals: they were removed from their families, discouraged from speaking their language, sexually assaulted and physically abused by school staff and were poorly fed, housed and educated. In addition, the document - which has not been proven in court - says that Inuit residential schools were part of a federal plan to bring Inuit off the land and into settlements. Before 1955, few Inuit lived in permanent communities. "An integral part of the federal government's policy of relocating Inuit was to establish a network of schools for Inuit children that would facilitate their integration into white culture and serve to break their connection with Inuit culture which was regarded by the federal government as inferior," says the statement of claim. Federal officials could not be reached for comment. Residences large enough to accommodate 150 children each were eventually established in 11 communities throughout the Arctic, including the notorious Grolier Hall in Inuvik. Another 11 smaller residences were also established, including a tent residence in what is now Kugluktuk, Nunavut. Both the Roman Catholic and Anglican churches were involved with running the schools and residences. The statement of claim says that many of the children attending these schools had only ever eaten traditional Inuit food. The schools only provided southern foods such as canned corned beef and boiled cabbage, it claims. "Many students had difficulty eating the food provided to them, to the point where some would regurgitate the food," the claim reads. Even children whose parents lived near the school were required to live in the residence, the statement says. About 100,000 children, many against their will, lived in residential schools in every province and territory except New Brunswick and Prince Edward Island. Most of the schools were closed in the 1970s, but it took until 1996 before the last one was closed near Regina. More than 86,000 former students are still alive, but many are aging and some die each week. Aboriginal leaders have suggested a $10,000 lump sum payment and $3,000 for each year spent in the schools for every survivor. From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:42:00 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:42:00 -0700 Subject: One man’s quest to save a language (fwd) Message-ID: [photo inset - (l-r) Val Punch (aunt of author), author Lance Sullivan, Hazel Sullivan (mother of author) and Cannington Asset Leader Shane Hansen at the launch of Ngiaka Yalarrnga.] One man?s quest to save a language Issue 89 http://www.nit.com.au/thearts/story.aspx?id=5707 The language of the Yalarrnga people from western Queensland is no longer endangered thanks largely to the efforts of former Boulia resident Lance Sullivan. While completing his full time studies in anthropology and archaeology at James Cook University, Lance embarked on a project that would see his peoples? language and culture preserved for years to come. Lance?s book, Ngiaka Yalarrnga (sponsored by BHP Billiton?s Cannington Mine), is the culmination of hundreds of hours he spent listening to and recording older speakers of the Yalarrnga language. ?I truly believe the youth of today must be taught their mother?s tongue and given the knowledge of their birth-right and that is why I have written this book,? he said. ?Ngiaka Yalarrnga is also a tribute to the Yalarrnga people who have passed before us.? ?When I was a young man one of the elders told me never to forget who or what I am. She said to me, be proud, talk strong, walk tall, you are a Yurri an Anangu, an Aboriginal man. Our ancestors blood flows through your veins! ?I hope that both Indigenous and non-Indigenous people enjoy reading Ngiaka Yalarrnga and I?m sure that my book will help reinforce the Yalarrnga language amongst Central Aboriginals,? Lance said. Cannington is distributing Ngiaka Yalarrnga to libraries and schools in north and western Queensland. From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:44:29 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:44:29 -0700 Subject: Unique festival experiences (fwd) Message-ID: Unique festival experiences Issue 89 http://www.nit.com.au/thearts/story.aspx?id=5712 The Melbourne International Arts Festival line up will include performances by Trevor Jamieson in Ngapartji Ngapartji and Mark Atkins in Orion. Ngapartji Ngapartji is a unique Festival experience and is performed by Trevor Jamieson. In this performance, storyteller Trevor Jamieson recreates the experiences of the Spinifex people in his native tongue. Performed in Pitjantjatjara - Central Desert language spoken by a number of Aboriginal communities including the Spinifex people - Ngapartji Ngapartji combines high-end new media image-making with active storytelling and music. At the end of World War II, Trevor Jamieson?s father was born in the red desert sands where his people had been born for 2000 generations. At the same time the younger and more powerful nations America, Great Britain, Japan and Australia were swept up in a complex cold war crisis. Writer and performer Trevor Jamieson relates this global narrative through the experiences of the Spinifex people and his own family history. As part of Ngapartji Nagapartji, audience members undergo a short course in the Pitjantjatjara language, which can be accessed via the web, or in person through the language kiosk set up at Australian Centre for the Moving Image. Each night of the five-night pilot season audiences will be taught a little more of the language directly by young people and elders from the central desert. After each lesson a short excerpt from the story of the Spinifex people will be performed. Each performance is stand-alone, although if undertaken sequentially over five evenings audiences will learn more of the language and experience a richer and more intimate understanding of this exceptional story. Ngapartji Ngapartji is intended to help protect, preserve and share an endangered Indigenous language. It is hoped that audiences will go on to undertake a six month online Pitjantjatjara language course before seeing the final production in 2006. Ngapartji Ngapartji is performed by Trevor Jamieson, in collaboration with creative director and writer Scott Rankin of Big hART, and Creative Producer Alex Kelly. Trevor Jamieson is an experienced film and stage actor whose performances include Plain Song by David Whitton for Black Swan Theatre Company, Crying Baby for the Marrugeku Theatre Company /Stalker Theatre Company production in Darwin in 2000 and Deck Chair Theatre Company?s production of King for this Place by Neil Murray. Jamieson has toured and performed internationally - most recently as part of the Rock n? Royal Concert in Denmark to celebrate the wedding of Crown Prince Frederik and Queen Mary. The festival will also present the Australian premiere of Philip Glass?s Orion. ?Orion is a lightning world tour of music, juxtaposing sounds we would otherwise never hear together, uniting musical instruments from Africa, Australia, Brazil, Canada, China, Greece and India to play with Glass and his Ensemble in a seven-movement piece which gave each soloist the chance to shine.? Musicweb.uk Philip Glass has been actively engaged in musical encounters with composers from multiple traditions since 1964. As a master contemporary composer, he has composed for virtually every art form: musicians, ensembles, dance, theatre, orchestra and film. A large collection of his work has been for both the Mabou Mines Theater Company, which he co-founded, and his own performing group the Philip Glass Ensemble. His most recent work Orion, commissioned by the 2004 Cultural Olympiad, comes to 2005 Melbourne International Arts Festival. Glass collaborated and performs with internationally renowned musicians and performers - Indigenous Australian Mark Atkins (didjeridoo), Wu Man (pipa) from China, Foday Musa Suso (kora) from Africa, multi instrumentalists UAKTI from Brazil, Ravi Shankar (sitar) from India, with his music performed in Orion by sitar specialist Kartik Seshadri, Canadian Ashley Maclsaac (violin) and Eleftheria Arvanitaki (vocalist). ?Without having had such extensive work experience with each of my collaborators, it would have been virtually impossible to undertake a project of this musical scale and cultural range?, said Glass. Inspired by the idea that civilizations are united by common themes, history and customs, Glass also believes that we singularly and together are united by the commonality of the natural world - rivers, oceans, the organic environment of forests, mountains and the stars. ?The stars unite us, regardless of country, ethnicity and even time. Orion is the largest constellation in the night sky and can be seen in all seasons from both the Northern and Southern hemispheres. It seems that almost every civilization has created myths and taken inspiration from Orion. As the work progressed, each of the composers/performers, including myself drew from that inspiration in creating their work.? The oldest civilization in the world opens the concert with Mark Atkins on didgeridoo. Atkins, whose heritage is Irish-Australian and Yamijiti, is recognised internationally for his collaborative projects with some of the world?s leading composers and musicians, including Philip Glass, Peter Sculthorpe, Led Zeppelin?s Jimmy Page and Robert Plant. He is known not only for his amazing didge-blowing skills, but also as a storyteller, songwriter, drummer, visual artist and instrument maker. Both a soloist and ensemble player, Atkins has incorporated the didgeridoo sound into some unlikely musical environments, adding its primal pulse to orchestral works, theatrical productions and dance presentations. He has appeared with the London Philharmonic and the Sydney Symphony Orchestra, and founded the cross-cultural groups Kooriwadjula (black man/white man) and Anakala. His iconic didge has also been utilised on a number of symbolic occasions including welcoming the new millennium by playing didge from the sails of Sydney?s famous Opera House. Atkins creates and paints his own didgeridoos from bush logs, which he collects near his home in Tamworth. Exhibitions of his traditional and contemporary visual artwork have been shown in Japan, Europe and the United States. In 2003 Atkins was featured in a film documentary about his work, Geraldton 6350 via New York: Yamatji Man, which was screened on SBS. ? The Melbourne Festival is one of Australia?s leading international arts festivals and has an outstanding reputation for presenting unique international and Australian events in the fields of dance, theatre, music, visual arts, multimedia, free and outdoor events over 17 days each October. First staged in 1986 under the direction of composer Gian Carlo Menotti it became the third in the Spoleto Festival series - joining Spoleto, Italy, and Charleston and the United States. Melbourne?s Spoleto Festival changed its name to the Melbourne International Festival of the Arts in 1990. In 2003, the Festival was renamed Melbourne International Arts Festival. The Artistic Director for 2005 & 2006 is Kristy Edmunds. Bookings are available through Ticketmaster (phone 1300 136 166) or go to www.melbournefestival.com.au From cashcash at EMAIL.ARIZONA.EDU Tue Sep 20 06:57:48 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Mon, 19 Sep 2005 23:57:48 -0700 Subject: Outcry for Limpopo languages at Zimbabwe University (fwd) Message-ID: Outcry for Limpopo languages at Zimbabwe University By: Wilson Dzebu http://www.zoutnet.co.za/news/details.asp?StoNum=3588 MASVINGO ? Sixty five delegates from South Africa and Zimbabwe converged on the Masvingo State University in Zimbabwe on Friday to forge a way for the introduction of Tshivenda, Xitsonga and Sepedi at University. Language experts, teachers, and learners deliberated on how they could build a firm cultural and linguistic relationship within the languages of the Limpopo valley. Masvingo state University will start teaching the three Limpopo indigenous languages in March 2006. The spokesperson of the Masvingo State University, Mr Kutsirai Gondo, said the introduction of the three indigenous languages at the Zimbabwean University will not only bring academic mutual understanding, but it will also have a positive economic impact for Zimbabwe, South Africa and Mozambique. Gondo said the introduction of the languages at Masvingo State University will be an easy task because there are high schools which are presently teaching Tshivenda and Xitsonga in Zimbabwe. He added that Xitsonga is spoken and taught at schools in four Zimbabwean Districts, namely: Chiredzi, Mwenezi, Mberengwa and Gwanda. He said Tshivenda is spoken and taught in Beitbridge and Gwanda. Vhembe High School teacher in Beitbridge, Mr Ntshavheni Ndou, representing the Tshivenda speaking community in Zimbabwe, and Risimati Chauke of Vatsonga in Chiredzi, welcomed the introduction of the three South African indigenous languages at Masvingo State University. However, Ndou said there is still a big shortage of text books because there are no publishers for those languages in Zimbabwe. He also said the shortage of libraries in Zimbabwe can also hamper the implementation of the language project. Former Limpopo school teacher and Project Director of the Xitsuke African Language Promotion, Mr. Risimati Mathonsi, said speakers of the indigenous languages in the Limpopo valley should strive to reclaim their inter-cultural and linguistic interaction and trade movement prior colonialism. ?There has always been an outcry for the introduction of our languages in Zimbabwe. This initiative will help to restore our language dignity and it will pave a way for the academic cooperation between South Africa and Zimbabwe.? From cashcash at EMAIL.ARIZONA.EDU Wed Sep 21 19:23:28 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 21 Sep 2005 12:23:28 -0700 Subject: Dauenhauer teaches language that's on the edge (fwd) Message-ID: Dauenhauer teaches language that's on the edge Richard Dauenhauer has a master's degree in the German language but he is focused on bringing attention to languages a little closer to home. The longtime Juneau resident and author was recently appointed as the University of Alaska President's Professor of Alaska Native Languages, a three-year position at the University of Alaska Southeast. "Nothing that we do in German or Russian at the University of Alaska Southeast is going to impact the future of the language, or French or Spanish for that matter," he said. "But with Alaska Native languages we can make a difference and I really do believe this." Dauenhauer said this is a critical time to focus on Tlingit, Haida and Tsimshian languages because the fluent speakers are growing older and many have already died. "The difference is with the Native languages in Alaska, this is the homeland, and if the language dies out here it dies out forever," he said. UAS anthropology professor Daniel Monteith says the Tlingit culture is alive and well, but the language is in need of some attention. "Linguists have kind of predicted, unless we get younger speakers learning the language, that we probably have ballpark 20 to 30 years more before Tlingit will no longer be a living language," said Monteith. "For Haida, we have our work cut out for us even more. The time is shorter." Dauenhauer has begun teaching a couple of upper-division Tlingit courses at UAS this semester, including a distance delivery class that has audio hook-ups between Sitka, Klukwan, Hoonah and Juneau. He said his wife, Nora, whose first language is Tlingit, has been helping teach in and out of the classroom. "There are certain things that I do feel very comfortable doing and there's other things that I don't, so it helps to have the teams." Dauenhauer said one of the approaches they intend to use is having teams consisting of elders and younger speakers who teach together. He said it is important to get the younger speakers excited and motivated about Native languages. "You can have a class of 30 students and be up there drilling them but it's going to go in one ear and out the other," he said. "But if you have students who really want to learn things that are important to them and you have a mentor who can coach them they can really learn." Dauenhauer said he thinks Native students who learn their traditional language and take pride in their culture will do better in other academic courses. "The schools have traditionally been pretty much the enemies of Native language and culture, historically," he said. "I think with the revival and doing the languages in the school and getting them in the academic canon in a meaningful way ... you do get a psychological boost." Dauenhauer said he intends to get students to help make a body of Tlingit literature, by transcribing recordings of oral histories and traditions. "It's very important at this stage to be able to write the names down correctly so the next generation will know what they are and how to pronounce them," he said. "It's extremely important to do this while there are still speakers alive who have that full range, because some of the younger speakers don't have that full range that the elderly have." Dauenhauer said he hopes to get more involvement from different Native organizations and corporations around Southeast Alaska to help support the young and old speakers alike. "I thinks it's exciting times and it would be a matter of working with these organizations so that they would have a certain sense of ownership but also a certain sense of funding responsibility," he said. Monteith agreed that collaboration between different organizations would be beneficial to the language. "With the programs we are developing here, hopefully they will help train teachers or apprentices that can work with elders in communities throughout Southeast with all three languages," Monteith said. "The time is now. The exciting thing is we have young people stepping up to learn the languages that they want to teach in some of the schools." Click here to return to story: http://www.juneauempire.com/stories/092105/loc_20050922052.shtml From cashcash at EMAIL.ARIZONA.EDU Wed Sep 21 19:40:06 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 21 Sep 2005 12:40:06 -0700 Subject: First Nations languages funds languish in Ottawa (fwd) Message-ID: First Nations languages funds languish in Ottawa http://www.newswire.ca/en/releases/archive/September2005/21/c2181.html OTTAWA, Sept. 21 /CNW Telbec/ - "First Nations languages - Canada's national treasures - are dwindling away daily while Ottawa dithers," proclaimed Gilbert W. Whiteduck, President of the First Nations Confederacy of Cultural Education Centres (FNCCEC) today to a crowd of supporters on Parliament Hill. "I call on Canadian Heritage Minister Frulla to release immediately the committed federal funds that have been languishing in Ottawa while First Nations languages disappear a bit every day," added Mr. Whiteduck. The Federal Government set aside $172 million in 2002 in response to pressure from First Nations to start to relieve the state of emergency of First Nations languages and do more to promote and protect them. In the three years since, "very minimal funding has been disbursed to only a few communities across Canada", said Mr. Whiteduck. The Federal excuse is that it first wants to set up a national corporation to distribute the funds. "The FNCCEC, a national corporation, has existed for 35 years just for that purpose but Minister Frulla and her department ignores that fact." The FNCCEC also objects to the "Aboriginal-ization" of Federal language funds. The Federal position requires a national all-Aboriginal run corporation, blending the First Nations, Metis and Inuit together despite First Nations objections and regardless of the groups' distinct histories and relationships with Canada. "At the very least, the First Nations portion of the new fund could be distributed without further delay to the First Nations cultural centres through the FNCCEC," said Mr. Whiteduck. Mr. Whiteduck questions the seriousness and ability of the Prime Minister to implement "transformative change" in First Nations policy, a public commitment he made in a high-profile meeting in April, 2004. "A key plank of his promise to First Nations was that Federal policy would not be made for us but rather with us - well, so far with First Nations languages it's been a unilateral Federal approach." The FNCCEC is frustrated that the urgent plight of diminishing First Nations languages and the effect it has on First Nations youth is not being addressed while committed funds sit unused. "The tardiness in releasing the funds is particularly unacceptable because strong First Nations languages are the cornerstone of healthy and vibrant First Nations communities," said Mr. Whiteduck. "Although the new fund is just a start in relation to what is needed, we appreciated in 2002 that our pleas were finally heard - but keeping almost all of the funds in Ottawa for three years has not done any good for First Nations languages," he added. Mr. Whiteduck called on the Department of Canadian Heritage and the Department of Indian Affairs to recognize and support the over three decades of FNCCEC work to protect First Nations languages. The FNCCEC represents 87 First Nations Cultural Education Centres in Canada that work with over 400 First Nations communities. It distributes $5 million of operational funds annually to its member centres. The funds originate from the Federal Cultural Centres Program administered by the Department of Indian Affairs. The FNCCEC secretariat office is located in Ottawa, Ontario. For further information: Gilbert W. Whiteduck, President, FNCCEC, 1-613-728-5999; Ms. Claudette Commanda, National Coordinator, FNCCEC, 1-613-728-5999 From cashcash at EMAIL.ARIZONA.EDU Thu Sep 22 16:58:37 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 22 Sep 2005 09:58:37 -0700 Subject: NMSU student to do play-by-play in Navajo (fwd) Message-ID: NMSU student to do play-by-play in Navajo Last Update: 09/22/2005 10:21:18 AM By: Associated Press http://www.kobtv.com/index.cfm?viewer=storyviewer&id=21791&cat=NMSPORTS LAS CRUCES, N.M. (AP) - New Mexico State student Cuyler Frank will get the chance to do play-by-play for Friday night's game against Number 13 Cal in his native language of Navajo. The Newcomb native will team up with Lanell Pahe of Crownpoint for the Navajo broadcast. It will be available on the university's Web site. Frank says he wants to do the games in Navajo because he wants to share some of the experiences of New Mexico State students with the Navajo Nation. Frank says it gives the students a chance to share with the tribe what is going on in Las Cruces and what he and others are accomplishing as Navajos. Several stations already broadcast high school games in Navajo, but Friday will mark the first time an NMSU football game has been broadcast in the language. The Navajo Nation spans New Mexico, Arizona and Utah. (Copyright 2005 by The Associated Press. All Rights Reserved.) From cashcash at EMAIL.ARIZONA.EDU Fri Sep 23 17:45:57 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 23 Sep 2005 10:45:57 -0700 Subject: Cultural comics (fwd) Message-ID: Cultural comics CASEY RESSLER Frontiersman Valley Life editor http://www.frontiersman.com/articles/2005/09/23/news/valley_life/feature1.txt Language is a fundamental link to Native cultures, and in Chickaloon, a book project is keeping language front and center for future generations. After creating a CD-ROM package of language lessons for students as part of the Koh'taen Kenaege project, the tribe has created three comic book-style storybooks that are aimed at keeping the Ahtna language fun and educational for students. "We're trying to integrate traditional Ahtna language into lessons that are fun," said Dimi Macheras, who did all the artwork for the three books, the last of which was released this week. "It's one thing to have tapes with language spoken on them, but it's another thing to have something like a comic book or a CD-ROM to learn from." The third book, "C'eyiige' Hwnax," is available at Fireside Books in Palmer or through the Web site www.chickaloon.org. Macheras said that the first two books in the project, "Tsaani" and "Besiin" were very well received. "We printed 150 limited-edition copies, and now we're trying to print 1,000 more because they sold out," he said. "That's what we're hoping for this book, too." Originally, the language project was the creation of eight CD-ROMS. After six of those eight CDs were created, two more needed to completed, and the Ahtna language lessons were complete. "So we decided to make those last two CD-ROMs actual stories that used the Ahtna language," Macheras said. "And after that, we decided to print the stories." For Macheras, doing the artwork for the book was one way to not only put together one of his primary interests, art, but also to give back to his community. "The stories are word for word like my grandmother, Katie Wade, a village elder, would say them," he said. "It's nice because I'm a part of the tribe, and this is something that helps the tribe." Macheras has been drawing comic book-style graphics for years. He's only 24, but he can point to a simple project he did as an 11-year-old as his first paid art job. He went to Ya Ne Dah Ah, the Chickaloon Village school, for seventh- and eighth-grade. Now, he's hoping to make his passion for art a full-time career. He said he's already working with someone in Juneau to illustrate a comic book detailing an "ancient Tlingit story," and he's working on his own book as well. He said he hopes his illustrations end up benefiting rural Alaskans everywhere. "It's a lot of fun, and I've learned a lot doing this job," Macheras said. "I'd love to work with other villages designing books that they can use to teach, and to make money for their tribes." From pasxapu at DAKOTACOM.NET Fri Sep 23 18:09:37 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:09:37 -0700 Subject: Wichita-made 'Sleepdancer' sneaks tonight at Orpheum (fwd) Message-ID: Posted on Fri, Sep. 23, 2005 ? Wichita-made 'Sleepdancer' sneaks tonight at Orpheum http://www.kansas.com/mld/kansas/entertainment/12714044.htm -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 201 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: spacer.gif Type: image/gif Size: 43 bytes Desc: not available URL: -------------- next part -------------- "Sleepdancer," the second feature from award-winning Wichita filmmaker Rod Pocowatchit, will be given a sneak preview at 7:30 p.m. today at the Orpheum Theatre at First and Broadway. Tickets are $6 for adults and $5 for students, seniors and military. Pocowatchit will conduct a Q&A with audience members after the film. The 90-minute drama is about love, loss, fractured family and the strength it takes to rediscover hope. It's told through the eyes of a coroner's investigator who tries to unravel the story of a mute Native American man (played by filmmaker Pocowatchit himself) whose father has just died. When the mute's embittered brother shows up, the coroner finds himself in the middle of a family war. Also appearing in the film are Pocowatchit's brother, Guy Ray Pocowatchit, and Mark Wells. Music in the film is provided by Wichita artist Gooding with traditional Indian songs by the Lawrence-based group, Tha Tribe. The film, made entirely in Wichita, is unrated but contains adult language and situations. Tonight's sneak gives Wichitans a chance to see the film first before it is submitted to various film festivals. Pocotwatchit's first feature, "Dancing on the Moon," received a similar preview at the Orpheum in 2002 for local audiences before making a splash at festivals as far away as Canada and Italy. Pocowatchit, who also works as a designer for The Eagle, has made four short films and received a special jury prize as promising newcomer at a San Francisco festival in 2003 for his first feature. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1601 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 18:18:53 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:18:53 -0700 Subject: Debate will focus on education act (fwd) Message-ID: Debate will focus on education act By Cassie Blombaum Arizona Daily Wildcat Friday, September 23, 2005 http://wildcat.arizona.edu/papers/98/184/01_6.html The widely debated No Child Left Behind Act and the potential negative effects it can have on American Indian students will be addressed at an open lecture tonight. Key speaker Christine Sims, assistant professor of language literacy and socio-cultural studies at the University of New Mexico, will present her findings at 6 p.m. in the Kiva Auditorium in the Education building. Sims will discuss how the act can have a detrimental impact on American Indian students, particularly in the area of language, said Ofelia Zepeda, linguistics professor. The act, which requires states to ensure their public schools' success by creating standardized-testing assessments, may have a negative impact on American Indian students and their language, Sims said. "No Child Left Behind is just a small part of that," Sims said. In addition to discussing language conflicts, Sims will also share a broader overview of the different types of issues and pressures that are impacting American Indian language initiatives, she said. Zepeda said she hopes many students will attend the event to enhance their awareness about such political measures, but she also hopes to bring in an American Indian audience as well. "We have circulated information about the speaker series across campus and to the surrounding Tucson community, including the Pascua Yaqui Tribe and the Tohono O'odham Nation," Zepeda said. The No Child Left Behind Act is of interest to many in the American Indian language and educational fields, said Ana Luisa Terrazas, the director of Communications at the College of Education. "It's such a hot issue right now," Terrazas said. Terrazas said this event is only one part of a yearlong speakers series that addresses the challenges that indigenous people face every day. "This is just bringing awareness about this as well as some really unbelievable experts in the field," Terrazas said. "To get this group of people to come here is phenomenal when you consider their background." The upcoming speakers events will offer visitors the opportunity to see knowledgeable and talented American Indian scholars, Zepeda said. "These speakers will not only bring attention to some important issues affecting native populations," Zepeda said. "But (they) will also serve as models for our growing pool of native graduate students on this campus." -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2953 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 18:21:17 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:21:17 -0700 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) Message-ID: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. 2038-01-18 19:14 http://www.christianpost.com/article/missions/1789/section/ ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ 1.htm Last week, over 100 indigenous people from a tribe in Venezuela were baptized by a tribal-focused mission organization. New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. I was just thrilled, NTM Nita Zelenak spokesperson told the Christian Post on Wednesday. That is what we are here for to see that the gospel goes out to people who dont have a chance to hear it. According to NTM, the Maco people live in Southern Venezuela in both the jungle and savannah areas along the Ventuare River. They survive by planting gardens of jungle fruits and by fishing, relying on fish and yucca as their main source of nourishment. Prior to the arrival of NTM, the Macos had some knowledge of Christianity, learning from the Piaroa, one of approximately 12 surrounding villages around the Maco tribe. Yet because of the language barrier, the Maco only had a garbled understanding of Christianity from the knowledge they gained through the Piaroa. NTM had first presented the Gospel to the Piarao village, and when NTM missionaries started to evangelize in the Maco village, they brought believers from the Piarao tribe to help teach the Maco tribe. Typically, Zelenak explained, we go in and we do it (evangelize) for a period after our missionaries have learned the language and culture well so that when they present the message they have a good idea how it will be understood and interpreted and they teach accordingly. What we try to do is work ourselves out of a job, she continued, so initially a missionary is doing the teaching, but after a while the native leaders are doing the teaching, and as the Bible is translated into their language they can be reading and studying on their own as they grow in their understanding. The team of missionaries working with the Maco tribe Davey and Marie Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, and Elivia Ulacio press toward the goal of seeing the Maco form a self-run church. They hope that the Macos will soon be able to assume the position of the missionaries and spread the Gospel to other native tribes. Our long term goal for the Macos is to see them with a well-established church where they are the leaders and they are reaching out to others, taking the gospel to others first, groups within their tribal groups and then to others beyond their tribal groups. Zelenak concluded her interview with the Christian Post voicing NTMs vision, goal, and mission when sharing the Gospel to the unreached tribal people of the world. There are so many people in the world today, it is not that they rejected Christianity, she said. They just dont know it exist. I see our responsibility making that choice to other people, we are not out to make people believe something but just let people know what is available. Currently, NTM missionaries are officially planting tribal churches in more than 18 "Explore" countries and also involved in vital support roles including training and administration, supply buying and Bible translation. They also serve in nine other sending countries including Australia, Canada, Germany, South Korea, Malaysia, New Zealand, Singapore, the United Kingdom, and the United States. michelle at christianpost.com Copyright ? 2005 The Christian Post. Click for reprint information -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 4463 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 18:27:03 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 11:27:03 -0700 Subject: Abbott backs anti-petrol sniffing initiative (fwd) Message-ID: Friday, 23 September 2005, 18:18:11? AEST Abbott backs anti-petrol sniffing initiative http://abc.net.au/message/news/stories/ms_news_1467409.htm Federal Health Minister Tony Abbott says the message from a new anti-petrol sniffing kit should be able to reach an addict who sniffed during a coronial inquest near Uluru. Stephen Uluru sniffed petrol at his mother's side while she was giving evidence to an open-air hearing at Mutitjulu last month. Tony Abbott says he will consider translating the English-language flip-chart into Aboriginal languages if that helps to spread the message that sniffing is deadly. Mr Abbott says even if chronic sniffers like Mr Uluru are unable to read the warnings, their families can intervene. "Maybe he won't but the people who love him hopefully will and rather than permit him to wander, sniffing petrol all day, they will insist that he attend some kind of rehabilitation program," he said. The flip-chart launched in Darwin today by Mr Abbott will be used by social workers delivering rehabilitation and education programs. Dr Sheree Cairney helped develop the kit and says it shows exactly how petrol sniffing affects people's health. "So communities know their own community, they know their own people, they're the ones who know how to deal with these problems but they don't have access to medical information," she said. "So whether it's in English or where necessary local languages, once they know the medical consequences of sniffing petrol then they're much better equipped." -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 1601 bytes Desc: not available URL: From mikinakn at SHAW.CA Fri Sep 23 18:28:57 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Fri, 23 Sep 2005 14:28:57 -0400 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) Message-ID: At last .... we're saved!!!! ------- wahjeh rolland nadjiwon "The appropriation of our peoples, our already-there-ness, by renaming our already named, by giving it a new name, is a gesture that constitutes the most radical act of violence." ----- Original Message ----- From: phil cash cash To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, September 23, 2005 2:21 PM Subject: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. 2038-01-18 19:14 http://www.christianpost.com/article/missions/1789/section/ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/1.htm Last week, over 100 indigenous people from a tribe in Venezuela were baptized by a tribal-focused mission organization. New Tribes Mission (NTM) an international association of missionaries concentrated on indigenous, unreached tribal groups in the world baptized more than 100 Macos in the Ventuare River of Venezuela, on Sunday, Sept. 11. I was just thrilled, NTM Nita Zelenak spokesperson told the Christian Post on Wednesday. That is what we are here for to see that the gospel goes out to people who dont have a chance to hear it. According to NTM, the Maco people live in Southern Venezuela in both the jungle and savannah areas along the Ventuare River. They survive by planting gardens of jungle fruits and by fishing, relying on fish and yucca as their main source of nourishment. Prior to the arrival of NTM, the Macos had some knowledge of Christianity, learning from the Piaroa, one of approximately 12 surrounding villages around the Maco tribe. Yet because of the language barrier, the Maco only had a garbled understanding of Christianity from the knowledge they gained through the Piaroa. NTM had first presented the Gospel to the Piarao village, and when NTM missionaries started to evangelize in the Maco village, they brought believers from the Piarao tribe to help teach the Maco tribe. Typically, Zelenak explained, we go in and we do it (evangelize) for a period after our missionaries have learned the language and culture well so that when they present the message they have a good idea how it will be understood and interpreted and they teach accordingly. What we try to do is work ourselves out of a job, she continued, so initially a missionary is doing the teaching, but after a while the native leaders are doing the teaching, and as the Bible is translated into their language they can be reading and studying on their own as they grow in their understanding. The team of missionaries working with the Maco tribe Davey and Marie Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, and Elivia Ulacio press toward the goal of seeing the Maco form a self-run church. They hope that the Macos will soon be able to assume the position of the missionaries and spread the Gospel to other native tribes. Our long term goal for the Macos is to see them with a well-established church where they are the leaders and they are reaching out to others, taking the gospel to others first, groups within their tribal groups and then to others beyond their tribal groups. Zelenak concluded her interview with the Christian Post voicing NTMs vision, goal, and mission when sharing the Gospel to the unreached tribal people of the world. There are so many people in the world today, it is not that they rejected Christianity, she said. They just dont know it exist. I see our responsibility making that choice to other people, we are not out to make people believe something but just let people know what is available. Currently, NTM missionaries are officially planting tribal churches in more than 18 "Explore" countries and also involved in vital support roles including training and administration, supply buying and Bible translation. They also serve in nine other sending countries including Australia, Canada, Germany, South Korea, Malaysia, New Zealand, Singapore, the United Kingdom, and the United States. michelle at christianpost.com Copyright ? 2005 The Christian Post. Click for reprint information -------------- next part -------------- An HTML attachment was scrubbed... URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 19:34:26 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 12:34:26 -0700 Subject: Wichita-made 'Sleepdancer' sneaks tonight at Orpheum (fwd) In-Reply-To: <3888d037af7c1447c2d30dd8896e30d0@dakotacom.net> Message-ID: Dear ILAT, I suspect we will see many more films made in our endangered indigenous languages. But it is reassuring to know that it is not an impossible task. Phil Cash Cash UofA, ILAT On Sep 23, 2005, at 11:09 AM, phil cash cash wrote: > Posted on Fri, Sep. 23, 2005 > ? > Wichita-made 'Sleepdancer' sneaks tonight at Orpheum > http://www.kansas.com/mld/kansas/entertainment/12714044.htm > > "Sleepdancer," the second feature from award-winning Wichita filmmaker > Rod Pocowatchit, will be given a sneak preview at 7:30 p.m. today at > the Orpheum Theatre at First and Broadway. > > Tickets are $6 for adults and $5 for students, seniors and military. > Pocowatchit will conduct a Q&A with audience members after the film. > > The 90-minute drama is about love, loss, fractured family and the > strength it takes to rediscover hope. > > It's told through the eyes of a coroner's investigator who tries to > unravel the story of a mute Native American man (played by filmmaker > Pocowatchit himself) whose father has just died. > > When the mute's embittered brother shows up, the coroner finds himself > in the middle of a family war. > > Also appearing in the film are Pocowatchit's brother, Guy Ray > Pocowatchit, and Mark Wells. > > Music in the film is provided by Wichita artist Gooding with > traditional Indian songs by the Lawrence-based group, Tha Tribe. > > The film, made entirely in Wichita, is unrated but contains adult > language and situations. > > Tonight's sneak gives Wichitans a chance to see the film first before > it is submitted to various film festivals. > > Pocotwatchit's first feature, "Dancing on the Moon," received a > similar preview at the Orpheum in 2002 for local audiences before > making a splash at festivals as far away as Canada and Italy. > > Pocowatchit, who also works as a designer for The Eagle, has made four > short films and received a special jury prize as promising newcomer at > a San Francisco festival in 2003 for his first feature. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 2082 bytes Desc: not available URL: From pasxapu at DAKOTACOM.NET Fri Sep 23 19:46:54 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Fri, 23 Sep 2005 12:46:54 -0700 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) In-Reply-To: <007601c5c06c$abdfd0a0$d30d6d18@Nadjiwon> Message-ID: but first, the words "heaven" and "hell" need to be invented... Phil UofA On Sep 23, 2005, at 11:28 AM, Rolland Nadjiwon wrote: > At last .... we're saved!!!! > ? > ------- > wahjeh > rolland nadjiwon > ? > "The appropriation of our peoples, our already-there-ness, by renaming > our already named, by giving it a new name, is a gesture that > constitutes the most radical act of violence." >> ----- Original Message ----- >> From: phil cash cash >> To: ILAT at LISTSERV.ARIZONA.EDU >> Sent: Friday, September 23, 2005 2:21 PM >> Subject: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe >> in Venezuela (fwd) >> >> NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> 2038-01-18 19:14 >> http://www.christianpost.com/article/missions/1789/section/ >> ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ >> 1.htm >> >> Last week, over 100 indigenous people from a tribe in Venezuela were >> baptized by a tribal-focused mission organization. >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> I was just thrilled, NTM Nita Zelenak spokesperson told the Christian >> Post on Wednesday. That is what we are here for to see that the >> gospel goes out to people who dont have a chance to hear it. >> >> According to NTM, the Maco people live in Southern Venezuela in both >> the jungle and savannah areas along the Ventuare River. They survive >> by planting gardens of jungle fruits and by fishing, relying on fish >> and yucca as their main source of nourishment. >> >> Prior to the arrival of NTM, the Macos had some knowledge of >> Christianity, learning from the Piaroa, one of approximately 12 >> surrounding villages around the Maco tribe. Yet because of the >> language barrier, the Maco only had a garbled understanding of >> Christianity from the knowledge they gained through the Piaroa. >> >> NTM had first presented the Gospel to the Piarao village, and when >> NTM missionaries started to evangelize in the Maco village, they >> brought believers from the Piarao tribe to help teach the Maco tribe. >> >> Typically, Zelenak explained, we go in and we do it (evangelize) for >> a period after our missionaries have learned the language and culture >> well so that when they present the message they have a good idea how >> it will be understood and interpreted and they teach accordingly. >> >> What we try to do is work ourselves out of a job, she continued, so >> initially a missionary is doing the teaching, but after a while the >> native leaders are doing the teaching, and as the Bible is translated >> into their language they can be reading and studying on their own as >> they grow in their understanding. >> >> The team of missionaries working with the Maco tribe Davey and Marie >> Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, >> and Elivia Ulacio press toward the goal of seeing the Maco form a >> self-run church. They hope that the Macos will soon be able to assume >> the position of the missionaries and spread the Gospel to other >> native tribes. >> >> Our long term goal for the Macos is to see them with a >> well-established church where they are the leaders and they are >> reaching out to others, taking the gospel to others first, groups >> within their tribal groups and then to others beyond their tribal >> groups. >> >> Zelenak concluded her interview with the Christian Post voicing NTMs >> vision, goal, and mission when sharing the Gospel to the unreached >> tribal people of the world. >> >> There are so many people in the world today, it is not that they >> rejected Christianity, she said. They just dont know it exist. >> >> I see our responsibility making that choice to other people, we are >> not out to make people believe something but just let people know >> what is available. >> >> Currently, NTM missionaries are officially planting tribal churches >> in more than 18 "Explore" countries and also involved in vital >> support roles including training and administration, supply buying >> and Bible translation. They also serve in nine other sending >> countries including Australia, Canada, Germany, South Korea, >> Malaysia, New Zealand, Singapore, the United Kingdom, and the United >> States. >> >> >> michelle at christianpost.com >> >> Copyright ? 2005 The Christian Post. Click for reprint information From mikinakn at SHAW.CA Fri Sep 23 20:15:17 2005 From: mikinakn at SHAW.CA (Rolland Nadjiwon) Date: Fri, 23 Sep 2005 16:15:17 -0400 Subject: NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) Message-ID: That's right, eh. We don't have those words in our languages. Fancy that. No wonder we stayed on this land ... we had no where to go :) ------- wahjeh rolland nadjiwon ----- Original Message ----- From: phil cash cash To: ILAT at LISTSERV.ARIZONA.EDU Sent: Friday, September 23, 2005 3:46 PM Subject: Re: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela (fwd) but first, the words "heaven" and "hell" need to be invented... Phil UofA On Sep 23, 2005, at 11:28 AM, Rolland Nadjiwon wrote: > At last .... we're saved!!!! > > ------- > wahjeh > rolland nadjiwon > > "The appropriation of our peoples, our already-there-ness, by renaming > our already named, by giving it a new name, is a gesture that > constitutes the most radical act of violence." >> ----- Original Message ----- >> From: phil cash cash >> To: ILAT at LISTSERV.ARIZONA.EDU >> Sent: Friday, September 23, 2005 2:21 PM >> Subject: [ILAT] NTM Baptizes Over 100 from Unreached Indigenous Tribe >> in Venezuela (fwd) >> >> NTM Baptizes Over 100 from Unreached Indigenous Tribe in Venezuela >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> 2038-01-18 19:14 >> http://www.christianpost.com/article/missions/1789/section/ >> ntm.baptizes.over.100.from.unreached.indigenous.tribe.in.venezuela/ >> 1.htm >> >> Last week, over 100 indigenous people from a tribe in Venezuela were >> baptized by a tribal-focused mission organization. >> >> New Tribes Mission (NTM) an international association of missionaries >> concentrated on indigenous, unreached tribal groups in the world >> baptized more than 100 Macos in the Ventuare River of Venezuela, on >> Sunday, Sept. 11. >> >> I was just thrilled, NTM Nita Zelenak spokesperson told the Christian >> Post on Wednesday. That is what we are here for to see that the >> gospel goes out to people who dont have a chance to hear it. >> >> According to NTM, the Maco people live in Southern Venezuela in both >> the jungle and savannah areas along the Ventuare River. They survive >> by planting gardens of jungle fruits and by fishing, relying on fish >> and yucca as their main source of nourishment. >> >> Prior to the arrival of NTM, the Macos had some knowledge of >> Christianity, learning from the Piaroa, one of approximately 12 >> surrounding villages around the Maco tribe. Yet because of the >> language barrier, the Maco only had a garbled understanding of >> Christianity from the knowledge they gained through the Piaroa. >> >> NTM had first presented the Gospel to the Piarao village, and when >> NTM missionaries started to evangelize in the Maco village, they >> brought believers from the Piarao tribe to help teach the Maco tribe. >> >> Typically, Zelenak explained, we go in and we do it (evangelize) for >> a period after our missionaries have learned the language and culture >> well so that when they present the message they have a good idea how >> it will be understood and interpreted and they teach accordingly. >> >> What we try to do is work ourselves out of a job, she continued, so >> initially a missionary is doing the teaching, but after a while the >> native leaders are doing the teaching, and as the Bible is translated >> into their language they can be reading and studying on their own as >> they grow in their understanding. >> >> The team of missionaries working with the Maco tribe Davey and Marie >> Jank, Joe and Jackie Bruce, Bruce and Cindy Higham, Phyllis Gordon, >> and Elivia Ulacio press toward the goal of seeing the Maco form a >> self-run church. They hope that the Macos will soon be able to assume >> the position of the missionaries and spread the Gospel to other >> native tribes. >> >> Our long term goal for the Macos is to see them with a >> well-established church where they are the leaders and they are >> reaching out to others, taking the gospel to others first, groups >> within their tribal groups and then to others beyond their tribal >> groups. >> >> Zelenak concluded her interview with the Christian Post voicing NTMs >> vision, goal, and mission when sharing the Gospel to the unreached >> tribal people of the world. >> >> There are so many people in the world today, it is not that they >> rejected Christianity, she said. They just dont know it exist. >> >> I see our responsibility making that choice to other people, we are >> not out to make people believe something but just let people know >> what is available. >> >> Currently, NTM missionaries are officially planting tribal churches >> in more than 18 "Explore" countries and also involved in vital >> support roles including training and administration, supply buying >> and Bible translation. They also serve in nine other sending >> countries including Australia, Canada, Germany, South Korea, >> Malaysia, New Zealand, Singapore, the United Kingdom, and the United >> States. >> >> >> michelle at christianpost.com >> >> Copyright ? 2005 The Christian Post. Click for reprint information -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sat Sep 24 10:11:05 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sat, 24 Sep 2005 03:11:05 -0700 Subject: No Rich White CHild left Behind Message-ID: Debate will focus on education act By Cassie Blombaum Arizona Daily Wildcat Friday, September 23, 2005 Print this The widely debated No Child Left Behind Act and the potential negative effects it can have on American Indian students will be addressed at an open lecture tonight. Key speaker Christine Sims, assistant professor of language literacy and socio-cultural studies at the University of New Mexico, will present her findings at 6 p.m. in the Kiva Auditorium in the Education building. Sims will discuss how the act can have a detrimental impact on American Indian students, particularly in the area of language, said Ofelia Zepeda, linguistics professor. The act, which requires states to ensure their public schools' success by creating standardized-testing assessments, may have a negative impact on American Indian students and their language, Sims said. "No Child Left Behind is just a small part of that," Sims said. In addition to discussing language conflicts, Sims will also share a broader overview of the different types of issues and pressures that are impacting American Indian language initiatives, she said. Zepeda said she hopes many students will attend the event to enhance their awareness about such political measures, but she also hopes to bring in an American Indian audience as well. "We have circulated information about the speaker series across campus and to the surrounding Tucson community, including the Pascua Yaqui Tribe and the Tohono O'odham Nation," Zepeda said. The No Child Left Behind Act is of interest to many in the American Indian language and educational fields, said Ana Luisa Terrazas, the director of Communications at the College of Education. "It's such a hot issue right now," Terrazas said. Terrazas said this event is only one part of a yearlong speakers series that addresses the challenges that indigenous people face every day. "This is just bringing awareness about this as well as some really unbelievable experts in the field," Terrazas said. "To get this group of people to come here is phenomenal when you consider their background." The upcoming speakers events will offer visitors the opportunity to see knowledgeable and talented American Indian scholars, Zepeda said. "These speakers will not only bring attention to some important issues affecting native populations," Zepeda said. "But (they) will also serve as models for our growing pool of native graduate students on this campus." From cashcash at EMAIL.ARIZONA.EDU Sun Sep 25 17:12:58 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 25 Sep 2005 10:12:58 -0700 Subject: Toggle for bilingual keyboard (fwd) Message-ID: Toggle for bilingual keyboard 26 September 2005 http://www.stuff.co.nz/stuff/0,2106,3423079a11275,00.html Auckland psychologist Tania Haerekitera Wolfgramm hopes schools and central and local government organisations will dip into their IT budgets to buy bilingual keyboards that make it easy to type documents in Maori as well as English. Ms Wolfgramm formed a company called Creatrix in 2001, housed in Auckland's Icehouse technology incubator, and has put $150,000 in cash and $200,000-worth of time into developing the Maori keyboard pack. It comprises key-top stickers and software to adapt traditional keyboards and is now on sale priced at $150. Computer users can toggle between the Maori and traditional English language "Qwerty" keyboard using one key. In its Maori mode, users can key in vowels with macrons and double consonants "ng" and "wh" - along with keywords such as he, ka, ki, ko te, kia and ora - with one key stroke. The pack includes a comprehensive Maori dictionary and spell checker. Ms Wolfgramm says the Qwerty keyboard has had a big impact on the world's 3000 indigenous languages that are spoken by less than 10,000 people and that these languages are dying out at the rate of "hundreds every year". "What we have got now is just not good enough. We cannot stem many of the global forces which are at the root of language loss and decline. However, we can analyse the directions that language loss, and therefore language revitalisation, may move in." Creatrix is developing a keyboard for a native American Indian tribe in the south-east United States and is also in the early stages of creating bilingual keyboards for Polynesian languages in Tonga, Samoa and Hawaii. The Maori key-top stickers come with either light or dark blue/green "paua" backgrounds. Ms Wolfgramm hopes Creatrix will be able to source keyboards with Maori and English characters pre-printed on keys in about a year. The company is now looking for contract sales reps. From pasxapu at DAKOTACOM.NET Mon Sep 26 20:57:58 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Mon, 26 Sep 2005 13:57:58 -0700 Subject: Keeping languages alive (fwd) Message-ID: SANTA ROSA Keeping languages alive Students learn the words of their American Indian ancestors - Vanessa Hua, Chronicle Staff Writer Monday, September 26, 2005 http://www.sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2005/ 09/26/BAGK4EU0TT1.DTL At the headquarters of the Graton Rancheria in a sprawling Santa Rosa business park, linguist Richard Applegate held up a stuffed dog and asked in Coastal Miwok: "What is being held? Who is holding the dog? What is the dog doing?" "You guys are doing really good," Applegate said as his students responded with flowing, melodic words, the language spoken by their grandparents but lost to them until now. His lessons are based in part on tapes that Sarah Ballard, the last fluent speaker of Coastal Miwok, recorded four years before she died in 1978 at age 96. "Don't get too proud of us yet," said Carolyn Peri-McNulte, 61, of Benicia, a granddaughter of Ballard. The students are among a growing number of American Indians across California reviving their languages and cultures in a race against time as the last few native speakers of many of the languages are now elderly. The students see Applegate's class as an important first step toward reclaiming their cultural identity, much as Hawaiians have strengthened their culture with publicly funded language classes, and Israel solidified its national identity by reviving Hebrew. Peri-McNulte asked the word for "gift," which wasn't in the dictionary her grandmother's recordings contributed to. Perhaps together they could figure it out, Applegate said, working from the root of the verb "to give." "No one would know if we were wrong," she said with a rueful chuckle. Having learned Italian, her father's family's language, Peri-McNulte, who wore a black T-shirt that read "Homeland Security, Fighting Terrorism since 1492" over a photo of American Indian warriors, said she wants to give equal attention to Coastal Miwok. The class revives what was lost, said Penny Lopez, who lives in nearby Windsor. "We need it back, for our future," Lopez said. Her daughter, Ursula, 8, also in the class, corrects her when she's wrong and likes to sing songs in Coastal Miwok. "It's fun to say the words," said Ursula, who had a ponytail sprouting from the top of her head. The two dozen students taking the class one Saturday afternoon each month range from Ursula to a man wearing a traditional abalone-shell necklace to a woman with a walker. California's Indians spoke 115 language and dialect groups in 1770. Of those, only 50 languages remain, each with only a few speakers, and tribe members are working to sustain 25 others. "What I hear the most is from tribal people is that we're losing our culture. Most of us are not full blood anymore. We don't have something that shows who we are, and language is a big part of it," said Leanne Hinton, a linguistics professor at UC Berkeley and a founding member of Vallejo's Advocates for Indigenous California Language Survival, a nonprofit that pairs fluent speakers with willing learners. After more than a century of forced assimilation starting in the late 1800s, during which Indian children were sent to boarding schools and often punished for speaking their native tongue, many Indians lost interest in passing on their language and traditions. But in response to various English-only movements across the United States, Indians supported legislation, passed in 1990, requiring the federal government fund efforts to preserve native languages. Since then, tribes have tapped gambling money and public and private funding for language programs. The Pechanga Band in Southern California, for instance, incorporates Luiseo into daily lessons in preschool through first-grade classes. In Santa Rosa, once a core group of people learns to speak Coastal Miwok, tribal leaders hope to start language classes for children. One tribe member in Applegate's class, Tim Molino of Berkeley, in addition to studying Coastal Miwok takes individual lessons in Kashaya. It was the language of his paternal grandmother, who was half Kashaya and half Coastal Miwok. Hoping to reconnect with his culture after his parents died, he studied Kashaya word lists he found in an archive at UC Berkeley and teamed with his father's cousin, Anita Silva, in 2001. They immerse themselves in the language for several hours each week, making small talk about daily life -- passing on vocabulary in context. For example, he studies with her at mealtimes because it involves lots of opportunities for short questions and answers. "It's overwhelming," Molino, 46, said of speaking Kashaya. "I feel at home." Molino is finishing a bachelor's degree in linguistics at UC Berkeley and eventually wants to help other American Indians regain their language. He and Silva have begun teaching a monthly Kashaya class at Lytton Rancheria, and he has also provided Stewarts Point Rancheria with language materials. Silva, 74, of Santa Rosa still collects acorns each fall to make traditional bread and fries seaweed, just as she learned as a child on remote Stewarts Point. She feels some urgency in teaching Indians who want to regain a sense of their culture. "Every generation will lose something. I taught my kids, 'Know who you are.' But if we don't work with people like Tim, we are going to lose it entirely," said Silva, a short, soft woman full of sassy laughter. E-mail Vanessa Hua at vahua at sfchronicle.com. Page?B - 1 URL: http://sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2005/09/ 26/BAGK4EU0TT1.DTL From pasxapu at DAKOTACOM.NET Mon Sep 26 21:04:59 2005 From: pasxapu at DAKOTACOM.NET (phil cash cash) Date: Mon, 26 Sep 2005 14:04:59 -0700 Subject: Inuit adrift over CBC lockout (fwd) Message-ID: Sep.?26, 2005. 01:00?AM Inuit adrift over CBC lockout JOSE KUSUGAK http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/ Article_Type1&c=Article&cid=1127512211629&call_pageid=968256290204&col=9 68350116795 As the CBC lockout drags on, millions of Canadians are left without programming they are accustomed to. In southern Canada, there are many alternatives, and the lockout will likely be devastating mostly to the CBC's viewership and listenership. It's an entirely different story in the Arctic. There are few, if any, alternatives to the CBC Northern Service broadcasts in Inuktitut and English. Radio continues to be king in the Arctic, the medium of choice for an oral culture. Inuktitut rules the airwaves on the CBC, and regular hosts, who are a part of the daily lives of Inuit across the North, are sorely missed, not just for their humanity, but for vital survival information transmitted over the airwaves. As fall and winter loom inevitably on the horizon, that survival information becomes more critical. Flight information, Medivacs, school closings, weather conditions, high tides, low tides, winds and sunrise and sunsets are no longer part of broadcasts. Inuit hunters rely on this information before setting out. The daily morning radio programming broadcast from Toronto by CBC management staff is the palest of the pale in comparison with regular CBC Radio morning shows originating from Goose Bay, Iqaluit, Rankin Inlet, Inuvik, and Yellowknife (to name a few). From those locales regular programming provided critical information for each day, cultural sustenance in the form of the Inuktitut language spoken in a somewhat official "newspeak," and, more colloquially, in current affairs interviews and on-air banter between regular CBC hosts (northern personalities) and their guests. Gone are well-known radio shows such as Labrador Morning, Qulliq, Tuttavik, and Tausunni, with no replacements. The sole CBC Television news show in Inuktitut ? Igalaaq, broadcast from Yellowknife ? is also off the air. Inuit elders are literally missing the news. Local, national and international news has dropped off the radar screen. Each day world news was translated into Inuktitut and was the lifeline to the global community for Inuit elders. The lockout has made major news events such as hurricanes Katrina and Rita, the spike in gas prices, the Gaza pullout, and the announcement of a new governor general invisible for unilingual Inuit. Current affairs in the Arctic covers the political developments taking place in the four Inuit regions, as well as the infinite variety of daily life and the trials and tribulations of living in the Arctic. It's frequently a lifeline in cases when emergencies develop. Radio is there to keep the community together, and communities within regions connected. This has been lost. Events which would be part of regular newscasts are not being covered. One example is the signing of a recent overlap agreement between the Labrador Inuit and the Innu of Labrador. It went uncovered by CBC radio or television broadcasters. The CBC lockout sets Inuit communities adrift into a broadcast vacuum unable to be filled by management replacement shows, regardless of their origin. The last time a major labour dispute hit the CBC in the Arctic, many thought that the CBC in the Arctic should be deemed an essential service. This is still the case today. The CBC Northern Service is a vital lifeline for Inuit across the Arctic. It ties our communities together, it ties our regions together, and it ties our home and native land together. This lock-out needs to be settled soon for the sake of Inuit, and millions of Canadians who live in small and remote communities who rely on local broadcasts from the CBC. Furthermore, the CRTC should legislate that the Northern Service of the CBC as an essential service, a situation our national broadcast regulator may be oblivious to. As MPs and senators return to Parliament thousands of names of northerners will be on hundreds of pages of petitions from the Arctic demanding an end to the CBC dispute. These pages will land with a thud on the steps of Parliament and will be impossible to ignore. Jose Kusugak is president of Inuit Tapiriit Kanatami, Canada's national Inuit organization. -------------- next part -------------- A non-text attachment was scrubbed... Name: not available Type: text/enriched Size: 4680 bytes Desc: not available URL: From Kazuko.Obata at AIATSIS.GOV.AU Tue Sep 27 07:14:50 2005 From: Kazuko.Obata at AIATSIS.GOV.AU (Kazuko Obata) Date: Tue, 27 Sep 2005 17:14:50 +1000 Subject: ILAT Digest - 25 Sep 2005 to 26 Sep 2005 (#2005-187) (Out of office) Message-ID: I am out of the office from 27 September to 30 September 2005. I will attend your email on my return to the office. Regards Kazuko Obata Language Officer AIATSIS From cashcash at EMAIL.ARIZONA.EDU Tue Sep 27 17:57:22 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 27 Sep 2005 10:57:22 -0700 Subject: Indigenous People's Folklore and Copyright Law (fwd link) Message-ID: fyi, a nice article on copyright...pcc ~~~ Indigenous People's Folklore and Copyright Law Media Monitors Network Tuesday September 27 2005 http://usa.mediamonitors.net/content/view/full/20295 From cashcash at EMAIL.ARIZONA.EDU Tue Sep 27 17:59:09 2005 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 27 Sep 2005 10:59:09 -0700 Subject: Community mourns Wiradjuri language revivalist (fwd) Message-ID: Monday, 26 September 2005, 10:47:35 AEST Community mourns Wiradjuri language revivalist http://abc.net.au/message/news/stories/ms_news_1468268.htm A man integral to the revival of the Wiradjuri Aboriginal language has died. Pastor Cec Grant, who was born in Condobolin in central western NSW, died at Albury, in southern NSW, near the Victorian border, on Friday. His brother Stan Grant says Pastor Cec, 71, was responsible for the Welcome to Wiradjuri Country signs across the region and much more. "Cootamundra was first to do it ... he wrote letters to all the shires and asked them if they'd put recognition of Wiradjuri country on their welcome to town signs and they were prepared to do that," he said. "He was also responsible for getting us going in the language program. "He was the first person to run with the Wiradjuri language programs around Wagga and Albury areas, working with some young people there and getting it all going." The funeral service for Cec Grant is expected to be held on Friday in Griffith. From andrekar at NCIDC.ORG Fri Sep 30 20:10:48 2005 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Fri, 30 Sep 2005 13:10:48 -0700 Subject: Khmer Khomputers Message-ID: Here is the description for a project to provide computing access to Khmer (Cambodian) in a way that it is accessible to Cambodians: http://www.khmeros.info/drupal/?q=en/node/1 Excerpt: We believe that in order to enter a digital world without forfeiting its culture, a country must do it by using software in its own language. Software in a foreign language exacerbates the digital divide, makes basic computer training difficult and expensive, closes computer-using jobs to people with little economic resources, impoverishes local culture, and blocks computer-based government processes, as the local language script cannot be used in databases. .:.? 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: 1149 bytes Desc: not available URL: