From cashcash at EMAIL.ARIZONA.EDU Tue May 1 23:37:30 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 1 May 2007 16:37:30 -0700 Subject: Tribal preschool adds Luiseño language classes (fwd) Message-ID: Tribal preschool adds Luiseño language classes Download story podcast 11:28 PM PDT on Saturday, April 28, 2007 By JAMIE AYALA The Press-Enterprise http://www.pe.com/localnews/inland/stories/PE_News_Local_D_native29.3ed4553.html SOBOBA INDIAN RESERVATION - To the faint tune of the children's song "Are You Sleeping?" Soboba tribal preschoolers count their fingers in their native language, Luiseño. "Supul, weh, paahay (One, two, three). Supul, weh, paahay. Wasa, mahaar (four, five). Wasa, mahaar." The addition of language lessons is one of the changes in the reservation preschool program since the Soboba Band of Luiseño Indians started operating it in 2000. [photo inset - Silvia Flores / The Press-Enterprise Alphabet cards for the Luiseño language line the wall behind Elaine Ohayon, an assessment teacher, in the classroom for 3-year-olds at the Soboba Tribal Preschool in San Jacinto.] "It helps keep their heritage alive," said parent Shawn Briones. Shortly after Ahmium Preschool closed its doors, Soboba began its own program. Ahmium had been in operation for about 25 years but lost its state funding because parents earned more than the revenue limit for financial aid. The new program still functions on grants but also has tribal financial support as well, said Rose Salgado, tribal secretary. "The need was still there, so it was important to keep the program going," she said. The preschool, which is run out of the former Noli Indian School off Soboba Road, is open only to American Indian families, at no cost. Tribal members get first priority. Today there are 54 children, mostly 3- and 4-years-olds, enrolled in morning and afternoon sessions. There are two head classroom teachers and two additional teachers to provide individualized instruction. Over the past few years, Director Linda Bednar has helped implement several changes in the program, including emphasis on academics and a year-round schedule. "This isn't a day care," Bednar said. "And a program is more successful if it has continuity." A new after-school accelerated reading program was started recently. Children who are ahead in reading work with teens on more advanced studies. Also new is optional homework and a parent committee. During the summer, an infant circle time is held for children up to 24 months old to expose them to the preschool environment A full-time cook is also on staff for breakfast and lunch. Bednar said she wants to avoid unhealthy meals. The cook also helps with the school library. Kathy Lopez said she did not feel her older daughter, now 7, was prepared for kindergarten through the former preschool program. But since her other daughter started attending, she is more confident about the program, she said. "She is writing her name and working on homework," Lopez said. Culture has also been a heavy mandate from tribal members. "That's something they don't provide in public schools," Salgado said. Classrooms are decorated with Indian artifacts and symbols. One has a letter bulletin board with photos such as an arrowhead, a buffalo and a canoe. Fridays are considered culture day and often include guest speakers who demonstrate things like how to make wiiwish, an Indian dish made with acorns, and which local flora and fauna have medicinal or cooking uses. For a half-hour every day, children concentrate on the Luiseño language. Every year, 225 new words are introduced and taught. To reinforce the language at home, parents receive a monthly sheet of word samples and homemade books. Eric Elliott, language specialist at Pechanga, and Bill Madrigal, who teaches local Luiseño classes for adults, created teaching materials. Still, teachers must find ways to incorporate the lessons. "How are you?" teacher Dawn Murphey asks each child in Luiseño and English. In a small, tired voice, 4-year-old Shyann Morreo pronounces that she is "qay looviq," or not good. The group proceeds through short activities like singing the numbers and a game practicing how to say certain colors. Murphey, a native from the San Juan Capistrano tribe, Juaneño, said she tries using the Luiseño words throughout the day. "We're still learning ourselves," she said. Bednar doesn't want to lose the progress students are making, especially with the language. She is pushing for additional grade levels. Salgado said the tribe still needs to consider the details of such expansion, especially costs. Reach Jamie Ayala at 951-763-3451 or jayala at pe.com From cashcash at EMAIL.ARIZONA.EDU Wed May 2 16:11:27 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 2 May 2007 09:11:27 -0700 Subject: Web site tries to preserve language (fwd) Message-ID: Web site tries to preserve language Posted: May 02, 2007 by: The Associated Press http://www.indiancountry.com/content.cfm?id=1096414916 GREEN BAY, Wis. (AP) - A University of Wisconsin - Green Bay professor and an Oneida Nation of Wisconsin tribal elder have created a Web site to help try to save the Oneida language. For the past year and a half, professor Clifford Abbott and tribal elder Maria Hinton have tried to transform a printed dictionary into a searchable online database that includes sound samples. ''Culture and language goes together,'' said Hinton, 96, who learned the language from her grandparents as a child. She started speaking English when she was 7. The endurance of the language transmits generations of stories, history and faith, Hinton said. Oneida is in the Iroquoian family of languages and is more distantly related to Cherokee. It has an extensive history of oral literature and only has been written down in the past few generations. According to the 2000 U.S. Census, there are 553 speakers of Oneida - 429 of them in Wisconsin. Like other American Indian languages, the danger of extinction has inspired preservation efforts. Students at the Oneida Nation schools learn to speak and write it. But only about a dozen fluent native speakers remain. Abbott and Hinton say they have put about 4,000 words online, including about 900 sound samples of pronunciation. The English-to-Oneida part of the database is only available now. ''We decided what we really needed was sound,'' said Abbott, a professor of communication and First Nation studies who started studying the Oneida language as a graduate student. ''It's easy to look up a word, but to know what it should sound like is another story.'' They're about a quarter of the way through the dictionary, but the Web site already is being used for one of Abbott's grammar classes. The site includes texts on grammar and will one day have sample stories in Oneida. Abbott said she expects it to be a few more years before the online dictionary is complete. Besides the Oneida reservation near Green Bay, the other reservations are in New York and Ontario. From cashcash at EMAIL.ARIZONA.EDU Thu May 3 17:14:20 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 3 May 2007 10:14:20 -0700 Subject: Native Language Revitalization National Summit (fwd link) Message-ID: Native Language Revitalization National Summit Monday, June 4th and Tuesday, 5th, 2007 Washington DC Smithsonian Museum of the American Indian & United States Senate Russell Building "Native Language Revitalization Today, Never Give Up" Celebrating Passage of The Ester Martinez Native American Languages Preservation Act of 2006 For more info go to: National Alliance to Save Native Languages http://www.savenativelanguages.org/2007languagesummit.html From cashcash at EMAIL.ARIZONA.EDU Thu May 3 17:18:06 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 3 May 2007 10:18:06 -0700 Subject: Saving languages (fwd link) Message-ID: Saving languages (Australia) Aboriginal community organisations can apply for one-off grants worth up to $25,000 to protect and teach Aboriginal languages. Minister for Aboriginal Affairs Paul Lynch said for Aboriginal people, language is a direct link to their identity, land and country, reflecting their unique way of looking at the world. Applications for close on Friday, May 25. For more information or to get an application form visit www.alrrc.nsw.gov.au or call 9219 0700. http://www.alrrc.nsw.gov.au/ From cashcash at EMAIL.ARIZONA.EDU Thu May 3 18:19:24 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 3 May 2007 11:19:24 -0700 Subject: Guardians of Language, Memory and Lifeways: Tribal Archives, Libraries, and Museums (fwd) Message-ID: MEDIA RELEASE National Conference to Spotlight Native American Archives, Libraries and Museums Oklahoma City, OK. – American Indian librarians, historians, tribal leaders and others interested in tribal cultural preservation will gather at the Sheraton Hotel and Conference Center in downtown Oklahoma City from Oct. 23-25, 2007 for a national conference of tribal archives, libraries, and museums. The 2007 event builds on two previous conferences that were held in Arizona during 2003 and 2005. This year’s conference, "Guardians of Language, Memory and Lifeways: Tribal Archives, Libraries, and Museums,” is hosted by the Oklahoma Department of Libraries with support from the Oklahoma Museums Association, Red Earth, Inc., and tribal representatives from throughout Oklahoma. An envisioning committee, made up of leaders from throughout the nation, is providing guidance on issues of critical importance to tribal cultural entities. The two-and-a-half day conference will provide 56 concurrent sessions, keynote presentations with renowned speakers, hands-on workshops, and a variety of networking opportunities. A series of day-long pre-conference workshops are scheduled for Monday, Oct. 22. Major funding for the conference is provided by the Institute of Museum and Library Services, the Oklahoma Department of Libraries, and the Western Council of State Libraries. For registration, exhibitor, sponsorship, or other information on the Tribal Archives, Libraries, and Museums Conference, visit www.tribalconference.org or phone the conference office at 405-522-3515. The deadline for submitting scholarship applications for the 2007 National Conference of Tribal Archives, Libraries, and Museums is May 16, 2007. From cashcash at EMAIL.ARIZONA.EDU Sat May 5 06:11:04 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 4 May 2007 23:11:04 -0700 Subject: Bible translated into Aboriginal language (fwd) Message-ID: Bible translated into Aboriginal language [Transcript - This is a transcript from AM. The program is broadcast around Australia at 08:00 on ABC Local Radio. You can also listen to the story in REAL AUDIO and WINDOWS MEDIA and MP3 formats.] AM - Saturday, 5 May , 2007 08:26:07 Reporter: Anne Barker http://www.abc.net.au/am/content/2007/s1915156.htm ELIZABETH JACKSON: It's the world's oldest book, but it's taken 2,000 years to translate the complete Bible into an Aboriginal language. But today in Katherine, in the Northern Territory, the Anglican Church will launch the first full Bible in Kriol. It's a project that's taken nearly 30 years, as Anne Barker reports. (sound of the Lord's Prayer being said in Kriol) ANNE BARKER: That's the Lord's Prayer in Kriol. Originally known as Pigeon English, it's now the most widely spoken Indigenous language in Australia. (sound of the Lord's Prayer being said in Kriol) Thirty-thousand people speak Kriol as their first language, from western Queensland, across the Top End, to the Kimberley in Western Australia. But until now the many churchgoers among them, like Michael Miller, have never been able to read the entire Bible in Kriol. MICHAEL MILLER: Kriol important to me, because it is my language. English very hard for me. Only Kriol I understand. ANNE BARKER: How often do you read the Bible? MICHAEL MILLER: I read Bible every day and every night. ANNE BARKER: Today, more than 100 years after the first Christian missionaries arrived in Arnhem Land, the Anglican Church is launching Australia's first complete Bible in an Indigenous language. MARGARET MICKAN: We've managed to do the whole Bible, which is pretty amazing when you think of some of the topics covered in the Old Testament. ANNE BARKER: It's a project that's taken nearly 30 years and 100 translators, and one of its coordinators, Margaret Mickan, says despite the similarities with English, it's been no easy task. MARGARET MICKAN: Because of the type of language Kriol is, which is a modern Aboriginal language which grew out of English and Aboriginal languages, it sometimes sounds as if Kriol words are English words, but often they have a different meaning. And so we'd have to be careful on both sides, both that we don't just think 'Oh this is the same as the English word' and translate that. And so it's a complex job still. (sound of the Bible being read aloud in Kriol) ANNE BARKER: Perhaps the biggest challenge was to translate the Bible not just literally, but culturally, to give it an Indigenous context. In the 23rd Psalm, for example, the shepherd minding his sheep became a stockman mustering cattle. (sound of the Bible being read aloud in Kriol) And one linguist, Peter Carroll, says even the phrase "to love God with all one's heart" threw up a challenge. PETER CARROLL: The Gunwinggu people use a different part of the body to express emotions, and they have a word that is, broadly translated, "insides". And so that to love God with all your heart was to want God with all your insides. And it was that use of the word "insides", not the word of "heart", that established the right connection with emotions and made the translations effective. So the translator really needs to understand both languages and both cultures. From cashcash at EMAIL.ARIZONA.EDU Sat May 5 06:18:42 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 4 May 2007 23:18:42 -0700 Subject: Theorizing Digital Cultural Heritage (fwd link) Message-ID: Theorizing Digital Cultural Heritage A Critical Discourse Edited by Fiona Cameron and Sarah Kenderdine April 2007 7 x 9, 528 pp., 53 illus. $40.00/£25.95 (CLOTH) ISBN-10: 0-262-03353-4 ISBN-13: 978-0-262-03353-4 http://mitpress.mit.edu/catalog/item/default.asp?ttype=2&tid=10921 From cashcash at EMAIL.ARIZONA.EDU Sat May 5 17:12:18 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 5 May 2007 10:12:18 -0700 Subject: Cree Language Instructor (fwd) Message-ID: Cree Language Instructor Temporary, Part-time The University of Winnipeg WII CHIIWAAKANAK LEARNING CENTRE “Coming Together with Aboriginal Languages” Project http://www.firstperspective.ca/employment/emp-05-15-2007-01.html From pa2 at SOAS.AC.UK Sun May 6 14:38:04 2007 From: pa2 at SOAS.AC.UK (Peter Austin) Date: Sun, 6 May 2007 14:38:04 +0000 Subject: Jobs available at School of Oriental and African Studies Message-ID: Jobs available at School of Oriental and African Studies The Endangered Languages Academic Programme (ELAP) in the Department of Linguistics at SOAS is seeking to fill two new three-year posts available from September 2007: 1. Research Fellow to carry out research, teach, and supervise students in Language Support and Revitalisation. Applicants should clearly describe their research plans for the three years of the post. Teaching will include involvement in an existing MA half-unit “Applied Language Documentation and Description” and an undergraduate half-unit “Language, Society and Communication” plus contributions to planned new half-units in “Language Revitalisation” and “Multimedia and Language Support”. Applicants should hold a PhD in Linguistics with a focus on language support and revitalisation, have relevant publications, and demonstrated ability to teach at university level. Field experience, preferably through working with an endangered language community, would be an advantage. Annual salary will be £31,189 – £40,582. For further details and application procedures see http://www.soas.ac.uk/departments/index.cfm?navid=1134. The closing date for applications is 30th May 2007. 2. Post-doctoral Researcher to carry out research, teach, and supervise students in Language Documentation and Technology. Applicants will be expected to propose a 3-year research project in the area of theory and application of information and media technologies in language documentation. Teaching is normally one course per term and will include involvement in an existing MA half-unit “Technology and Language Documentation” and in a planned new half-unit “Multimedia and Language Support”, with the opportunity to develop new courses in the future. Applicants should hold a PhD in Linguistics with a focus on language documentation and technology, and relevant publications. Teaching and field experience, preferably through working with an endangered language community, would be an advantage. Annual salary will be £22,986- £25,321. For further details and application procedures see http://www.soas.ac.uk/departments/index.cfm?navid=3496. The closing date for applications is 22nd May 2007. ELAP currently has six full-time academic staff (three permanent staff and three post-doctoral fellows), 26 post-graduate students and several visitors and research associates. Appointees will be expected to work closely with staff and students in the Department of Linguistics, including the ELAP, and the Endangered Languages Archive. For further information about the Endangered Languages Project see www.hrelp.org. Prof Peter K. Austin Marit Rausing Chair in Field Linguistics Director, Endangered Languages Academic Program Department of Linguistics, SOAS Thornhaugh Street, Russell Square London WC1H 0XG United Kingdom web: http://www.hrelp.org/aboutus/staff/index.php?cd=pa From cashcash at EMAIL.ARIZONA.EDU Sun May 6 16:33:01 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 6 May 2007 09:33:01 -0700 Subject: 16 schools to rescue Náhuatl (fwd) Message-ID: 16 schools to rescue Náhuatl Wire services El Universal Domingo 06 de mayo de 2007 http://www.eluniversal.com.mx/miami/24505.html Capital government attempts to preserve the indigenous language. The government of Mexico City, once the center of the Aztec civilization, will begin efforts to rescue the indigenous Náhuatl language, an official source told EFE Saturday. The head of the council for native peoples and districts of the Federal District (Mexico City), Fabiola Poblano, said that starting in 2008, Náhuatl will be studied as a regular subject for up to two hours a day in its 16 high schools and will be offered as a major at the University of Mexico City. The intention is to meet the need to preserve, restore and develop everything related to Mexico´s original cultures. Náhuatl was chosen since it was one of the chief indigenous languages in this country, the official said. The source said that this educational program will teach Náhuatl supported by "all the knowledge of medicine, architecture, philosophy and mathematics of Mexico´s ancient societies." Poblano said there are also plans to introduce the study of these indigenous cultures in public and private schools at the primary and middle-school level. In Mexico, some 62 indigenous languages remain extant, among which the most important are Náhuatl, Maya and Mixtec. According to the National Commission for the Development of Indigenous Peoples, between 2000 and 2005 the number of indigenous-language speakers diminished significantly. A study by the commission shows that in 2000 there were 2.4 million speakers of Náhuatl, 1.4 million of Maya, and 423,000 of Mixtec. Five years later, the number had dropped to 1.3 million for Náhuatl, 759,000 for Maya and 410,000 for Mixtec. In Mexico City, some 200,000 indigenous peoples keep their languages, traditions and customs alive. From mona at ALLIESMEDIAART.COM Sun May 6 21:20:55 2007 From: mona at ALLIESMEDIAART.COM (MSmith) Date: Sun, 6 May 2007 16:20:55 -0500 Subject: Any folks specifically working on Native art that is based on Native languages? Message-ID: Just trying to find compadres... M -- Mona M. Smith Allies: media/art 4720 32nd Ave. So. Mpls., MN 55406 http://www.alliesmediaart.com 612.721.8055 -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Tue May 8 17:06:13 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 8 May 2007 10:06:13 -0700 Subject: Tribal-language teaching struggles (fwd) Message-ID: Story available at http://www.billingsgazette.net/articles/2007/05/08/news/state/40-tribal.txt Published on Tuesday, May 08, 2007. Last modified on 5/8/2007 at 12:27 am Tribal-language teaching struggles By JODI RAVE Missoulian BOZEMAN - Verda King gets excited when she talks about teaching youths in a nearby public school how to speak the Cheyenne language from her office at the Dull Knife Community College. "This class has done a marvelous job," King said of her 12 students. "We've translated nursery rhymes, like Humpty Dumpty. And it's been fun. We've learned Cheyenne songs, and I'm learning my own language." She's teaching 12 students in an elementary school in Colstrip by satellite from a tribal college classroom on the Northern Cheyenne Reservation in southeastern Montana. Language teachers like King are passionate in their desire to preserve the language and believe they can make a difference. But they face many obstacles, such as the lack of K-12 curricula and state support that effectively prevent them from teaching students their American Indian languages like Cree, Gros Ventre, Kootenai and Nakota. Typically, the number of new language speakers remains stagnant. The most proven method of teaching a language is through immersion schools, but the state Legislature recently nixed House Bill 750, a bill that called for the state to provide funding for three existing tribe-based immersion schools, including the Gros Ventre, Salish and Blackfeet programs. The bill never made it out of committee to reach a full vote before the Legislature. About 90 percent of Indian students attend public schools. It has been difficult for tribes to start their own immersion schools independent of the state because they can't afford it. The Confederated Salish and Kootenai Tribes were able to create an immersion school because the tribe pays for the majority of the private school's operating budget. But other tribes in the state don't have the same economic options to start their own. In the past, federal grants typically precluded funding to go to immersion schools. But in 2006 Congress passed the Esther Martinez Native American Languages Preservation Act, which promises to revive language preservation efforts and the act makes immersion school funding a high priority. Fort Belknap is one of the first reservations in Montana to apply for the grant, which could infuse the community with $300,000 over a three-year period. Meanwhile, tribal-language teachers typically are left using myriad and unsystematic methods in language instruction since they don't have a standardized curriculum. The Office of Public Instruction doesn't have a budget for language preservation. "We're doing very little because we don't have any money dedicated to language programs," said Lynn Hinch, the bilingual specialist for the state Office of Public Instruction. "We need a K-12 program. Teachers here talked about teaching three times a week for 15 minutes. You can't teach a language in 15 minutes. Spanish teachers wouldn't put up with that. English teachers wouldn't put up with that. Math teachers wouldn't put up with that." Tribal languages have "little support at the state level," said Hinch. American Indians say they lack state support because they are still fighting historic assimilation practices that stripped indigenous people of their language, said Henrietta Mann, a Montana State University professor emeritus. "Those that came to live with us were steeped in their own cultural world views and wanted everyone else to be like them, to the way we were educated to the way we're supposed to think," said Mann. "In order to accomplish that, they sought to destroy Native languages. "You still have this tendency to want to change us, to homogenize us. It hasn't changed," said Mann. "I think it's a threat to them," said Minerva Allen, a tribal elder cultural coordinator for the communities of the Fort Belknap Reservation. "They feel they can't understand us and they want us all to be equal in their sense of equal, not in ours. They want us all to be in this melting pot of all races. They had a hard time getting us to learn English and now we want to turn around and learn our Native language." But many people fail to understand that a bilingual speaker more readily absorbs new knowledge and abstract concepts because they can view and participate in life from multiple vantage points, said Richard Little Bear, president of the Dull Knife Community College. Rebuilding a language base isn't easy work. One of the first steps is to create a persistent awareness of the language, said Tachini Pete, executive director of Nkwusm, a Salish revitalization school on the Flathead Reservation. Language preservation is at a critical level because most fluent language speakers are dying. "We could lose 30 or 40 speakers in a matter of two or three years," said Pete. Today, there are only 56 people who grew up speaking Salish as a first language. The tribe lost about 50 speakers in the last 15 years. Most speakers are now over age 70. "We got to teach the young adults and teachers to teach the language before the elders are gone," said the 69-year-old Allen. "That's why I'm always telling everybody, 'Hurry, I only have a few years to live.' " Reporter Jodi Rave can be reached at 800-366-7186 or at jodi.rave at lee.net. Copyright © The Billings Gazette, a division of Lee Enterprises. From andrekar at NCIDC.ORG Tue May 8 20:26:23 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 8 May 2007 13:26:23 -0700 Subject: Save Native Languages Summit Message-ID: Enclosed you will find information on the Native Language National Summit. We would love to get some participation from the California tribes. -------------- next part -------------- A non-text attachment was scrubbed... Name: summitpacketupdated.pdf Type: application/octet-stream Size: 1640273 bytes Desc: not available URL: -------------- next part -------------- From andrekar at NCIDC.ORG Tue May 8 20:30:51 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 8 May 2007 13:30:51 -0700 Subject: Request for Proposals - Curriculum Specialist Message-ID: Reply-To: sgehr at karuk.us The full RFP is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf REQUEST FOR PROPOSALS Proposal Deadline: May 21, 2007 at 5:00 PM The Karuk Tribe of California requests responses from qualified individuals to perform the following Tasks as a Curriculum Specialist to the Karuk Language Program. The Curriculum Specialist will contribute to the content development of multi-media educational software for a Karuk Language Distance Education Course. The Curriculum Specialist will support the research and development of a quality curriculum. Tasks: o Review and provide written comments on the current outline for the Karuk Language Distance Education Course. o Recommend additional curriculum or media needed for the course. o Provide written comments and suggestions to the Language Program Director for collaboration with Graphic Artists and Computer Specialists for development of the course curriculum. o Write, edit and/or revise content to meet specific learning objectives as needed. Deliverables: o Submission of written comments, recommendations and content for the Karuk Language Distance Education Course to the Karuk Language Program Director. Desired Qualifications: 1. Bachelor’s degree or progressively responsible work experience may be substituted for a bachelor’s degree. 2. Minimum of two years as teacher of a language other than English. 3. Demonstrated ability as a curriculum developer. 4. Knowledge of local Native American traditions, culture and history. 5. Experience with distance education and interactive learning technology. 6. Ability to work as part of a team. Responses to this Request for Proposals should include the following: 1. A statement of qualifications and credentials, including relevant work history, in resume form. 2. Sample of prior curriculum work. 3. A proposed approach and rationale for completion of the contract tasks described above, including descriptions of similar work previously completed and the results/benefits achieved. 4. Proposed timeline for completion of all tasks. 5. A lump sum price with travel expenses. 6. Names and telephone numbers of three client references. Responses must be hand, mail, email, or fax delivered by May 21, 2007 at 5:00 PM to: Sara Spence, Human Resources Manager Karuk Tribe of California 64236 Second Avenue Happy Camp, CA 96039 (800) 505-2785, Extension 2010 Faxes will be accepted at (530) 493-1611 Emails will be accepted at sspence at karuk.us In accordance with the Indian Preference Act of 1934 and the Tribal Employment Rights Ordinance (TERO), Indian Preference will apply in the selection process. All contracts over $2500 are subject to a 1% TERO tax. Standard Contract Language is available in the full RFP which is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf -- Susan Gehr Karuk Language Program Director Karuk Tribe of California PO Box 1016, Happy Camp, CA 96039 (800) 505-2785 x2205 NEW FAX # (530) 493-1658 Karuk Language Resources on the Web - http://www.karuk.org/ Karuk Section of William Bright's Site - http://ncidc.org/bright/ karuk.html Karuk Dictionary - http://dictionary.karuk.org/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Tue May 8 23:16:59 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 8 May 2007 16:16:59 -0700 Subject: Indigenous Languages In School Message-ID: Click Here: Check out "BBC NEWS | World | Americas | Mexico City to teach Aztec tongue" Efforts to teach Nahautl, the Aztec language, as a mandatory part of the curriculum in the Mexico City schools. The person who posted it said that there are some mistakes in the article, but he didn't elaborate what they were. Nevertherless, it's an interesting development. -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 9 19:04:24 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 9 May 2007 12:04:24 -0700 Subject: Standing Rock Chairman Stands Up for the Language (fwd) Message-ID: Standing Rock Chairman Stands Up for the Language Recvd from the latest issue of "Language News" 2007 Lakota Langauge Consortium http://www.lakhota.org/html/news.html We are pleased to announce that this spring, the Standing Rock Sioux tribe officially launched a large-scale language revitalization initiative. Chairman Ron His Horse is Thunder is fulfilling his commitment to bring Lakota language back to the people of Standing Rock. The initiative, undertaken with the technical assistance of the Lakota Language Consortium, provides every K-12 student on the reservation with Level 1 and Level 2 textbooks, as well as supplementary materials. Over 2000 students in eight schools will participate—the first coordinated effort by any of the Lakota tribes to fully implement the language revitalization curriculum. The tribe’s initiative is being directed by the Education Committee under the leadership of Jesse Taken Alive and the SRST’s Tribal Department of Higher Education. Managing and coordinating the training and scheduling of the program, is Tribal Education Manager, Ms. Sacheen Whitetail, who has worked diligently to ensure that all participating schools teach Lakota for the necessary number of hours per week. The tribe’s hope is that this effort will encourage schools to become more fully involved in teaching to tribal youth. At the beginning of the school year the materials will be distributed, and the tribe and LLC personnel will introduce parents and communities to program goals, and provide some practical help for parents in assisting their children with language learning in the home, and supporting its use in school. The goal of the initiative is for students to achieve proficiency in Lakota after the fourth year of regular use. By the eighth year, the tribe expects that there will be some level of fluency for the children in reading and writing. One important way the tribe will help ensure their goals are being met is by implementing pre- and post-tests for all students studying the language. This will help determine how schools are doing in their instruction of Lakota, as well as challenges students face in their studies. The results of these tests will help schools improve their language programs, while establishing more accountability for teachers and students alike. Critical to launching this program is a thorough teaching-training program in June 2007, a three-week summer course taught at Sitting Bull College in Fort Yates, North Dakota. More than 30 teachers working with Lakota language in the Standing Rock school systems will join this intensive training session. From nflrc at HAWAII.EDU Fri May 11 04:12:46 2007 From: nflrc at HAWAII.EDU (National Foreign Language Resource Center) Date: Thu, 10 May 2007 18:12:46 -1000 Subject: TBLT 2007 registration reminder Message-ID: Our apologies for any cross-postings . . . Dear colleague, The early-bird registration deadline for the Hawaii TBLT 2007 conference is May 15, 2007. Registration forms and instructions are available on the TBLT 2007 web site at: http://www.hawaii.edu/tblt2007/registration.html **Important note for participants registering from outside of the U.S.: It is possible to pay registration fees via a direct bank-to-bank wire transfer, should you need to do so. If you would like to utilize this method for paying your registration fees, please send a message to us at organizers at tblt2007.org and we will provide you with further instructions. Here is an overview of the TBLT 2007 schedule. For more information, please consult the web site. All conference events will take place in the Imin International Conference Center on the University of Hawaii at Manoa Campus. Please see the "Transportation" page on the web site for directions to the conference venue. The only exception will be the Friday evening optional social event hosted at the Waikiki Aquarium. Thursday, September 20 2:30-4:30 pm: Registration 4:30-6:00 pm: Welcome and Plenary Session #1: Kris Van den Branden, Task-based language education: from theory to practice... and back again. 6:00-8:00 pm: Opening Reception Friday, September 21 8:00-8:30 am: Registration (ongoing throughout the day) 8:30-10:00 am: Concurrent Presentation Sessions 10:00-10:30 am: Coffee Break 10:30-11:30 am: Concurrent Presentation Sessions 11:30-1:00 pm: Lunch 1:00-2:30 pm: Concurrent Presentation Sessions 2:30-3:00 pm: Coffee Break 3:00-4:00 pm: Concurrent Presentation Sessions 4:00-4:30 pm: Break 4:30-6:00 pm: Plenary Session #2: Peter Robinson, Rethinking-for-speaking and L2 task demands: The Cognition Hypothesis, task classification and sequencing AND Peter Skehan, Evidence and interpretation: Attentional limitations and the Cognition Hypothesis in task-based performance 6:30-9:00 pm: TBLT 2007 Social at the Waikiki Aquarium (extra ticketed event) Saturday, September 22 8:00-8:30 am: Registration & Poster Set-up (viewing available throughout the day) 8:30-10:00 am: Concurrent Presentation Sessions 10:00-10:30 am: Coffee Break 10:30-11:30 am: Concurrent Presentation Sessions 11:30-12:30 pm: Lunch 12:30-1:30 pm: Poster Viewing with Presenters on site 1:30-2:30 pm: Concurrent Presentation Sessions 2:30-3:00 pm: Coffee Break 3:00-4:00 pm: Concurrent Presentation Sessions 4:00-4:30 pm: Break 4:30-6:00 pm: Closing and Plenary Session #3: Virginia Samuda, Tasks, design, and the architecture of pedagogic spaces We look forward to seeing you in Hawaii in September. Sincerely, TBLT 2007 Organizing Committee From susan.penfield at GMAIL.COM Sun May 13 15:57:35 2007 From: susan.penfield at GMAIL.COM (Susan Penfield) Date: Sun, 13 May 2007 08:57:35 -0700 Subject: Wisconsin Oneida Message-ID: Nice short article about the work going on with the Wisconsin Oneida Nation...apologies for any cross-posts... http://tribalartery.blogspot.com/2007/05/speaking-of-native-tongues-wisconsin.html -- ____________________________________________________________ Susan D. Penfield, Ph.D. Associate Director, Center for Educational Resources in Culture, Language and Literacy (CERCLL) Department of English (Primary) American Indian Language Development Institute (AILDI) Second Language Acquistion &Teaching Ph.D. Program (SLAT) Department of Language,Reading and Culture Department of Linguistics The Southwest Center (Research) Phone for messages: (520) 621-1836 "Every language is an old-growth forest of the mind, a watershed of thought, an ecosystem of spiritual possibilities." Wade Davis...(on a Starbucks cup...) -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sun May 13 16:15:38 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 13 May 2007 09:15:38 -0700 Subject: Curriculum Specialist Message-ID: The full RFP is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf REQUEST FOR PROPOSALS Proposal Deadline: May 21, 2007 at 5:00 PM The Karuk Tribe of California requests responses from qualified individuals to perform the following Tasks as a Curriculum Specialist to the Karuk Language Program. The Curriculum Specialist will contribute to the content development of multi-media educational software for a Karuk Language Distance Education Course. The Curriculum Specialist will support the research and development of a quality curriculum. Tasks: o Review and provide written comments on the current outline for the Karuk Language Distance Education Course. o Recommend additional curriculum or media needed for the course. o Provide written comments and suggestions to the Language Program Director for collaboration with Graphic Artists and Computer Specialists for development of the course curriculum. o Write, edit and/or revise content to meet specific learning objectives as needed. Deliverables: o Submission of written comments, recommendations and content for the Karuk Language Distance Education Course to the Karuk Language Program Director. Desired Qualifications: 1. Bachelor¹s degree or progressively responsible work experience may be substituted for a bachelor¹s degree. 2. Minimum of two years as teacher of a language other than English. 3. Demonstrated ability as a curriculum developer. 4. Knowledge of local Native American traditions, culture and history. 5. Experience with distance education and interactive learning technology. 6. Ability to work as part of a team. Responses to this Request for Proposals should include the following: 1. A statement of qualifications and credentials, including relevant work history, in resume form. 2. Sample of prior curriculum work. 3. A proposed approach and rationale for completion of the contract tasks described above, including descriptions of similar work previously completed and the results/benefits achieved. 4. Proposed timeline for completion of all tasks. 5. A lump sum price with travel expenses. 6. Names and telephone numbers of three client references. Responses must be hand, mail, email, or fax delivered by May 21, 2007 at 5:00 PM to: Sara Spence, Human Resources Manager Karuk Tribe of California 64236 Second Avenue Happy Camp, CA 96039 (800) 505-2785, Extension 2010 Faxes will be accepted at (530) 493-1611 Emails will be accepted at sspe- at karuk.us In accordance with the Indian Preference Act of 1934 and the Tribal Employment Rights Ordinance (TERO), Indian Preference will apply in the selection process. All contracts over $2500 are subject to a 1% TERO tax. Standard Contract Language is available in the full RFP which is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf -- Susan Gehr Karuk Language Program Director Karuk Tribe of California PO Box 1016, Happy Camp, CA 96039 (800) 505-2785 x2205 NEW FAX # (530) 493-1658 Karuk Language Resources on the Web - http://www.karuk.org/ Karuk Section of William Bright's Site - http://ncidc.org/bright/ karuk.html Karuk Dictionary - http://dictionary.karuk.org/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sun May 13 17:47:49 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 13 May 2007 10:47:49 -0700 Subject: Oneida Language Website Message-ID: http://language.oneidanation.org/ From cashcash at EMAIL.ARIZONA.EDU Sun May 13 17:55:28 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 10:55:28 -0700 Subject: Native language hangs on in schools (fwd) Message-ID: Native language hangs on in schools Allen Best Vail, CO Colorado May 12, 2007 http://www.vaildaily.com/article/20070512/NEWS/70510018/0/FRONTPAGE CANMORE, Alberta — Only three of the 50 languages once spoken by aboriginals in Canada are expected to survive into the future. Those languages — Inuktitut, Cree and Chippewa — each have more than 20,000 speakers. Some languages are already gone. Others have just a few hundred speakers and are likely headed to extinction. The language of the Stoney-Nakoda, who live at the foot of the Canadian Rockies between Calgary and Banff, remains in doubt. About 4,000 of the Stoneys remain, although even many of them do not speak their native language, reports the Rocky Mountain Outlook. The language suffered after the signing of a treaty in 1877. Children were then put into schools and encouraged to forsake their language and culture. In time, this thinking that pressured the Indians to melt into the mainstream slowed a bit, and in the 1970s the Stoney-Nakoda language became written. Now, schools teach the language. But teaching the language, notes the Outlook, is only part of the equation. Like anything, it has to be relevant. As a result, the school at Morley, where the reservation is located, now has a strong cultural component in its curriculum. In these classes, students learn about their own culture and their history along with skills that will allow graduates to get jobs or to receive further collegiate training. Preserving their language is also a celebration of their culture and an affirmation that they are survivors, says the Outlook: “They are not, as once believed, mere charges of the government, but instead, in control of their future and their identity.” Even so, survival of the language is iffy. Popular culture and mainstream media are in English. From cashcash at EMAIL.ARIZONA.EDU Sun May 13 17:57:03 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 10:57:03 -0700 Subject: Native elders share cultural wisdom, history (fwd) Message-ID: Native elders share cultural wisdom, history Kerry Benjoe Saskatchewan News Network Saturday, May 12, 2007 http://www.canada.com/saskatoonstarphoenix/news/weekend_extra/story.html?id=0a7bd463-f311-4bbe-a500-2a4909217ff8 Kahkewistahaw First Nation, looking at new ways to preserve its history, recently launched a book, Kahkawistahaw Elders Nitohtamwak, that contains life stories and words of wisdom from the community leaders. Nitohtamwak is the Cree word for listen and that's exactly what Chief Louis Taypotat hopes people will do. He said as a leader he's recognized some needs in his community. He hopes the book will not only preserve the elders' knowledge but will also help young people connect to their past. "It's about history. A lot of our elders are getting older and they know a lot about history . . . That needs to be recognized," said Taypotat, who noted the community has already lost many of its elders and with each passing they take with them their valuable knowledge. Mervin Bob, 77, was one of the elders profiled and he welcomed the opportunity to share his knowledge. He recognizes with each passing generation, more of the culture he grew up with is dying. "We're losing our language and our culture," said Bob, who understands the role language plays in preserving culture being that he's fluent in Cree, Saulteaux and English. "I am the last elder here who does ceremonies." Knowing several dialects has served Bob well as an elder, because he's able to conduct ceremonies in both languages. The grandfather said children need to be reintroduced to the languages before the languages are lost completely. Bob is doing what he is able with his own grandchildren, but would welcome the chance to teach others. Faith Bob, 60, was surprised to be asked to be part of the book because she doesn't see herself as an elder. She readily agreed to be part of the project because of what the book will stand for and that is a collection of knowledge and history. "I thought, 'What a good idea.' This should have been done years ago, because many of our elders are gone now," said Faith. She glanced around the centre and said there are so few elders left, but acknowledged that a loss of elders is occurring in every First Nation community across Saskatchewan. Although she is still adjusting to her new role as an elder she sees the value in passing down information to the young people of today and tomorrow. "Many of our young people don't know who they are related to or where they come from," said Faith, adding it's important to know that because it creates a sense of identity and belonging. She believes that this type of project should be done for every community. Ted Whitecalf was in charge of gathering information for the book, which is his sixth book project. Whitecalf is from the Sweetgrass First Nation near North Battleford and is the founder of Sweetgrass Records. Being raised in a traditional household he had the opportunity to learn the Cree language and sees the value of preserving it. Nitohtamwak, he said, is "a way for us to preserve our history, our culture, and our values." (Leader-Post) © The StarPhoenix (Saskatoon) 2007 From cashcash at EMAIL.ARIZONA.EDU Sun May 13 17:59:41 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 10:59:41 -0700 Subject: Why a little girl in Mexico has no name (fwd) Message-ID: Why a little girl in Mexico has no name Bare Facts By Regina and Douglas Haggo The Hamilton Spectator(May 12, 2007) http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1178944256933&call_pageid=1020420665036&col=1112188062620 In Mexico, where many native languages have been wiped out, speakers of Hnahnu are fighting to preserve the indigenous language and culture of their ancestors. One couple in the state of Hidalgo, north of Mexico City, want to call their fifth daughter Doni Zana, Hnahnu for Flower of the World. She is now two years old, but still has no legal name, the Los Angeles Times reports. Authorities say the computer system used to produce the state's identity cards can't handle characters outside the Spanish alphabet. And without an official name, the girl won't be able to get the equivalent of a social insurance number. For the parents, this is a human rights issue. They say members of their community are often pressured to change the indigenous names of their children to Spanish-sounding names. The authorities have, of course, suggested that the girl's name simply be registered without the diacritics. But Doni Zana, without the underline and the superimposed dots, means Stone of Death. From cashcash at EMAIL.ARIZONA.EDU Sun May 13 18:04:22 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 11:04:22 -0700 Subject: Council plans to revitalize languages (fwd) Message-ID: Council plans to revitalize languages The Taipei Times STAFF WRITER, WITH CNA Saturday, May 12, 2007, Page 4 http://www.taipeitimes.com/News/taiwan/archives/2007/05/12/2003360529 The government is planning to launch a six-year "indigenous language revitalization plan" aimed at conserving and revitalizing Aboriginal tongues, the Council of Indigenous Peoples said yesterday. Under the plan, to begin next year, efforts will be made to help convert indigenous spoken languages into written form, said Wang Chiou-i (汪秋一), chief of the council's Education and Culture Department. Wang said it would take immense public resources to collect and preserve the languages, some of which are on the brink of extinction, before transforming them into dictionaries or digital archives. Only by transforming the languages into written texts and digital archives can the languages be preserved for generations to come, he said. Taiwan has the largest number of languages associated with the Austronesian-language group, which underwent the widest physical dispersion of any language family prior to European colonial expansion to the Americas, Wang said. Austronesian languages are spoken from the island of Madagascar off the east coast of Africa, all the way to isolated Easter Island (Rapa Nui) and extending to Taiwan, Vietnam, Northern Australia, New Zealand and most of the Melanesian and Polynesian islands. The existence of more than 20 different Austronesian languages on a single island -- Taiwan -- is a rarity in history and philology, he added. It is hoped that after the six-year language revitalization plan is carried out, Taiwan will turn out to be a stronghold of Austronesian language research and development and a paradigm of native language development, Wang said. The six-year plan includes measures to regenerate indigenous languages, enact relevant statutes, set up a promotional agency to compile dictionaries and language teaching materials, train teachers, create language immersion programs, use high-technology teaching tools, establish a certification system for language proficiency and encourage the learning of traditional and contemporary folk songs. Taiwan's Aborigines are considered the northernmost Austronesian people. The government currently divides them into 13 major mountain tribes and 10 Pingpu groups. While elements of the languages and cultures of the mountain tribes have been maintained, most of the native languages of the Pingpu people have died out and no traces remain. Among the mountain Aborigines, the Saisiat and the Atayal are believed to have migrated to Taiwan some 3,000 years ago. The 13 major mountain tribal groups are the Amis, Atayal, Bunun, Kavalan, Paiwan, Puyuma, Rukai, Saisiat, Sakizaya, Thao, Truku, Tsou and Tao. This story has been viewed 411 times. From cashcash at EMAIL.ARIZONA.EDU Wed May 16 17:16:26 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 16 May 2007 10:16:26 -0700 Subject: Educational programs keeping aboriginal languages alive: StatsCan (fwd) Message-ID: Educational programs keeping aboriginal languages alive: StatsCan Last Updated: Tuesday, May 15, 2007 | 2:14 PM ET CBC News http://www.cbc.ca/canada/story/2007/05/15/aboriginal-languages.html While only one in four First Nations people can speak or understand an aboriginal language, many have learned the language of their ancestors as a second language, says a study released Tuesday. The Statistics Canada study, "Aboriginal languages in Canada: Emerging trends and perspectives on second language acquisition," said second language learning is a positive development because it could prevent or slow the loss of aboriginal languages across the country. Over the last 100 years, the study says at least 10 aboriginal languages have become extinct in Canada. "Learning an aboriginal language as a second language cannot be considered a substitute for learning it as a first language," the study reads. "Nevertheless, increasing the number of second language speakers is part of the process of language revitalization, and may go some way towards preventing, or at least slowing, the rapid erosion and possible extinction of endangered languages," it adds. "Indeed, the acquisition of an aboriginal language as a second language may be the only option available to many aboriginal communities if transmission from parent to child is no longer viable." The study, which drew on census data for 2001 and 1996, says 24 per cent of the First Nations population could speak or understand an aboriginal language in 2001, down from the 29 per cent reported in 1996. According to the study, the drop in the transmission of aboriginal languages from generation to generation is partly offset by the growth in the number of people learning an aboriginal language as a second language, a process that appears to be on the rise. Learned as second language About 20 per cent of all First Nations people who could speak an aboriginal language, or more than 47,100, had learned it as a second language, according to the 2001 census. And those who learned it as a second language tended to be younger than those who learned it as a mother tongue, the study says. It defined mother tongue as the first language learned at home in childhood and still understood later in life. About 45 per cent of those who spoke an aboriginal language as a second language were less than 25 years old, compared to 38 per cent of people who spoke it as a mother tongue. The study, published in the May online issue of Canadian Social Trends, found that younger generations of First Nations people living off reserve, especially those in urban areas, are more likely to learn an aboriginal language as a second language than as a mother tongue. In the case of registered Indians off reserve, for example, 165 children aged 10 to 14 are able to speak an aboriginal language for every 100 children with an aboriginal mother tongue. "This suggests that a substantial number of children learn their traditional language as a second language," the study says. Endangered languages Second language learners account for more than half of the speaking population among some of Canada's most endangered aboriginal languages, including Tlingit, Haida and some of the smaller Salish languages, the study says. There are roughly 50 aboriginal languages in Canada that belong to 11 language families. The languages are classified into the following groups according to their viability: near extinction; endangered; viable but small; and viable large. Examples of endangered languages, in which survival is possible with community interest and educational programs, include Nishga and Haida in B.C. A "viable but small" language is one that has more than 1,000 speakers, is spoken in an isolated or organized communities and has relatively young speakers. Dene is one such language. Only three aboriginal languages in Canada — Cree, Inuktitut and Ojibway — are considered "viable large," which means they have a large enough population base that will likely assure their long term survival. ~~ Aboriginal languages in Canada: Emerging trends and perspectives on second language acquisition http://www.statcan.ca/bsolc/english/bsolc?catno=11-008-X20070019628 From cashcash at EMAIL.ARIZONA.EDU Wed May 16 17:24:21 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 16 May 2007 10:24:21 -0700 Subject: Aboriginal languages in Canada (fwd link) Message-ID: Aboriginal languages in Canada: Emerging trends and perspectives on second language acquisition by Mary Jane Norris Statistics Canada — Catalogue No. 11-008 http://www.statcan.ca/bsolc/english/bsolc?catno=11-008-X20070019628 From cashcash at EMAIL.ARIZONA.EDU Wed May 16 17:42:37 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 16 May 2007 10:42:37 -0700 Subject: Simultaneous Interpretation: Impact of Maori Voice (fwd) Message-ID: Simultaneous Interpretation: Impact of Maori Voice Wednesday, 16 May 2007, 3:29 pm Press Release: The Maori Party Simultaneous Interpretation Service Demonstrates the Impact of an Independent Maori Voice in Parliament Te Ururoa Flavell, Maori Party Wednesday 16th May 2007 http://www.scoop.co.nz/stories/PA0705/S00388.htm “Let Maori language flourish in all its beauty, values and meanings because it is the language that holds the key to the culture” said Te Ururoa Flavell today, delighted at today’s announcement that the simultaneous Maori-to-English interpretation is to be trialled. “Our whakatauaki, pepeha, korero tawhiti – the cultural assets and capital of tangata whenua – are the essential heart of Maoritanga” said Mr Flavell. “Their wisdom and truths guide us in understanding the issues that come before Parliament – and are as applicable to the debating chamber as they are to any context in Aotearoa and the greater world”. The trial of Simultaneous Interpretation has been recognised as a significant achievement of the Maori Party, the independent Maori voice of Parliament. At the very first meeting of the Parliament Business Committee on 15 November 2005, the Maori Party presented a case to ask the Speaker of the House to undertake a feasibility study for the installation of a simultaneous English-Maori translation service within the debating chamber. “We are so proud that our call for a Simultaneous Translation Service to assist all Members of Parliament in understanding the language has been recognised in the 2007 Budget” said Mr Flavell. “The case we put to Business Committee, and subsequently Parliament’s Standing Orders Committee, has finally been successful – it is a great day for te reo Maori!” “The Standing Orders of the House specify that a member may address the Speaker in Maori or English” said Mr Flavell. “We have constantly used te reo Maori in our contributions in the House, demonstrating our commitment to the revitalisation of te reo Maori as an official language of New Zealand”. “The announcement today acknowledges that the House accords te reo the respect it deserves” said Mr Flavell. “This is a very significant day for Aotearoa – a day when our House of Representatives has pledged its commitment to promote Māori language as a living language and as a normal means of communication”. “We know that Aotearoa will be greatly advanced by the normalizing of Māori language as a living language” said Mr Flavell. “We thank the Minister of Finance and the Speaker, for their support in expanding the use of te reo rangatira into the proceedings of Parliament”. Background Information In 1987, the Maori Language Act declared te reo Mäori an official language of New Zealand. There are now some 136,000 speakers of te reo. In the 2006 Census, 23.7% of Maori stated that they could hold a conversation in Maori about everyday things. On 24 February 2000 a simultaneous English-Maori translation service was installed in the Maori Affairs select committee room so that direct English translations of Members of Parliament or visitors speaking in te reo can be made. MPs are given an earpiece to plug in when the service was required. At the time of its introduction then Deputy Clerk of the House, Ailsa Salt, said that if the service was a success it could be introduced into the House. An interpreter has been a full-time fixture in the House since 1999 after Maori Members of Parliament expressed concerns during the 1996-1999 Parliament about the barriers to speaking Maori in the House. Many parliaments around the world, including legislatures in countries like Ireland, Switzerland, Canada and India have adopted policies permitting the use of more than one language in legislative debate. The Canadian Parliament, under their Official Languages Act, provides members with the right to speak in English or in French, and all proceedings are simultaneously translated - that is all remarks made in English are simultaneously translated and broadcast in French, and all remarks made in French are simultaneously translated and broadcast in English. ENDS From cashcash at EMAIL.ARIZONA.EDU Thu May 17 16:36:16 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 17 May 2007 09:36:16 -0700 Subject: No cash for native language courses (fwd) Message-ID: No cash for native language courses [photo inset - Gary Yokoyama, the Hamilton Spectator. Luke Johns, a St. Catharines-born Cayuga man who now lives in Hamilton, believes he can rekindle his heritage by learning his language.] Many aboriginal tongues on brink of extinction By Marissa Nelson The Hamilton Spectator (May 17, 2007) http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1179376119005&call_pageid=1020420665036&col=1014656511815 If you're a pre-schooler in Hamilton, you can get education in an aboriginal language. If you go to a certain high school, you'll have that opportunity next year. But if you're an adult, you'll be hard-pressed to find aboriginal courses anywhere in the Steel City. A report released by Statistics Canada this week, using 2001 census data, shows aboriginal languages are disappearing but the downward trend is being pushed back by the younger generation learning their grandparents' mother tongues as second languages. In the last century, more than 10 aboriginal languages have become extinct and many of the 50 languages still spoken in Canada today are on the brink of extinction or endangered. Only a third have a good chance of surviving. Taunya Laslo, the executive director of the Niwsaa Early Learning and Outreach Program in Hamilton, said the biggest hurdle in running a program in the city is finding people to teach it. Her centre has two classes for pre-schoolers: one of Mohawk and the other in Ojibwa. Even she's seen a need for adult education and they had a course in Mohawk, but it was entirely run by volunteers. There's no funding for the program. Luke Johns, a Cayuga man who was born in St. Catharines and now lives in Hamilton, sees learning his language as a key to rekindling his link to his heritage. "You're supposed to pray in the original language but you can't do that," he said. "We sing some of our songs and our songs are like prayers, but we have no idea what we're saying." His parents didn't teach him the language or culture, but he wants his own three children to learn it. You can only teach what you already know, though. "It feels like there's always something missing, so we're searching," he said. "Without speaking the language, I don't feel like I can really be Cayuga." The importance of saving and restoring aboriginal languages is a theme played out in Canada for decades, said Keren Rice, a linguistics professor at the University of Toronto. "Language is a real part of identity." Students at Sir John A. Macdonald high school will get a chance to learn aboriginal languages, art and culture for credit next year. Principal Mike Rehill said with new provincial funding, he has been able to apply for courses in aboriginal arts and native studies. He's also about to apply to teach Mohawk and hopefully Ojibwa at the school. The downtown high school has the largest native population in the local school board and sees first-hand the rejuvenated interest young aboriginal people have in their heritage. "There's a lot of interest from the students in their culture," Rehill said, adding that non-native students will also be able to take the courses. This reflects a larger trend across the country highlighted by the Statistics Canada study released this week. The report says only one in four native people speak a native language. For most of those people, the aboriginal language is their mother tongue. The rest -- a small but growing group -- have learned it as a second language and are less likely to pass it on to their kids. There isn't enough census data on Six Nations people or their languages so there's no way to know exactly how endangered is the family of Iroquois languages. But the 1996 report from the Royal Commission on Aboriginal Peoples said the Iroquoian languages were "in critical condition," with the one possible exception of Mohawk. Amos Key Jr., who speaks Cayuga and is the director of the language department at the Woodland Cultural Centre, said there's been a major push to rejuvenate the languages on the Six Nations reserve. They've even set up a language commission in the hopes of influencing public policy. "We still have time to do recovery, to turn the tide," Key said. "But it's going to take some bold thinking." On the Six Nations reserve, there are immersion schools from kindergarten through Grade 12, with a Mohawk and Cayuga stream. There are also courses for adults and aboriginal language programs in the English on-reserve schools. Key said there are more Cayuga than Mohawk speakers at Six Nations -- it's the ceremonial language -- but there are more Mohawk speakers across Canada. The other four languages from the Six Nations are in peril in Canada. Tuscarora is already extinct in Canada and there's no one in Ontario who still speaks Seneca, Key said, though there are some in the United States. There are only several dozen people at Six Nations who still speak Onondaga. There are some Oneida speakers on a reserve near London, Ont. Translations English/Cayuga/Mohawk Bear/hnya gwai/Ohkwa:ri Red/Otgwehj ia/Onekwentala Corn/Onehe/O:nenhste Potato/Ohon ada/Ohnenna:ta Head/Sano a:geh/Onon:tsi Arm/Snentsa geh/ Onentsha Hello/Skano/Sekoh Funding by the numbers Federal: $9.1 million: The amount the Canadian government spends on aboriginal languages each year. The $9.1 million is broken down: 1) $5 million is for language preservation & promotion; 75 per cent of that is for First Nations, 15 per cent is for Inuit and 10 per cent Metis. The First Nations money -- about $232,470 for Ontario -- is distributed both on and off reserve through the Assembly of First Nations and its affiliates but about 85 per cent of the money stays on reserve. The Metis Nations of Ontario gets $45,250 annually for languages. 2) $4.1 million is for territorial governments and their efforts in promoting aboriginal languages. Provincial: $10.5 million First Nations, Metis and Inuit Education Supplement. It's a grant to help school boards offer expanded native language and native studies courses. $6 million: Amount the province announced in January to help First Nations, Metis and Inuit students achieve in school. The money is part of an Aboriginal Education Strategy with plans to improve literacy and numeracy, increase the number of aboriginal staff, and to further integrate aboriginal content in the curriculum. $5 million for other aboriginal initiatives, including: $2.3 million for aboriginal student projects, $650,000 for alternative programs at native friendship centres and $50,000 to train teachers on aboriginal perspectives. mnelson at thespec.com 905-526-2409 From cashcash at EMAIL.ARIZONA.EDU Thu May 17 16:37:50 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 17 May 2007 09:37:50 -0700 Subject: Resurgence in aboriginal languages hurt by cut in funds (fwd) Message-ID: Resurgence in aboriginal languages hurt by cut in funds By Marissa Nelson The Hamilton Spectator (May 17, 2007) http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1179376119029&call_pageid=1020420665036&col=1014656511815 Luke Johns remembers the day he found out he was native. He was sitting in his Grade 4 class during history when his teacher asked him about his heritage. All he could say was "I don't know." He's been trying to fill in that blank ever since. A new report from Statistics Canada shows the number of aboriginal people who can talk in a traditional language continues to drop but a small renaissance is helping push back the trend. The push back comes from young people who are learning it in school as a second language. Johns, a 30-year-old Hamilton man, began learning the Cayuga language as an adult at the Hamilton Regional Indian Centre in the late 1990s. He'd like to keep studying it, but he can't because the centre doesn't have any classes. There's no money for it. He believes there are many like him in the city -- native people searching for something that's missing. Cathy Staats, the executive director of the Indian Centre, said if they held language courses they'd be full. They were until three years ago when the federal funds were cut. "It's hard to separate language from culture," she said, explaining the importance of language to the community. "There's a resurgence in interest but not enough money." RELATED STORY: Many aboriginal languages are on the brink of extinction. A10 mnelson at thespec.com 905-526-2409 From jjansen at UOREGON.EDU Thu May 17 19:48:24 2007 From: jjansen at UOREGON.EDU (Joana Jansen) Date: Thu, 17 May 2007 12:48:24 -0700 Subject: NILI Summer Institute 2007 In-Reply-To: <20070517093616.54b484g08kcsswwk@www.email.arizona.edu> Message-ID: Updated information on the 2007 Summer institute is now available at the Northwest Indian Language Institute website: http://www.uoregon.edu/~nwili/institute.html This summer, our theme is: Learning Environments: Exploring ways to make your learning and teaching environment more supportive and effective. Students can choose to focus on language teaching or language documentation in the materials and technology classes. COURSE OFFERINGS Creating Supportive Learning Environments Methods, Materials, and Technology for Language Teaching -Create materials and practice using them as a language teacher or learner. Technology and Methods for Language Documentation - Record speakers and create CDs and DVDs based on audio or video recordings. Linguistics for NW Indian Languages Language Courses: Sahaptin, Chinuk Wawa (tailored to enrollment) We'll begin at noon on June 18th. Information on instructors, tuition and registration is available on the website. Please contact us with any questions, and we hope to see you next month! Northwest Indian Language Institute University of Oregon 1629 Moss Street Eugene, OR 97403 nwili at uoregon.edu phone 541.346.0730 fax 541.346.6086 http://babel.uoregon.edu/nili From dzo at BISHARAT.NET Fri May 18 15:31:09 2007 From: dzo at BISHARAT.NET (Don Osborn) Date: Fri, 18 May 2007 15:31:09 -0000 Subject: Fwd: VENEZUELA: The Gift of Native Tongues, On the Air Message-ID: FYI --- In creative-radio at yahoogroups.com, "George Lessard" wrote: VENEZUELA: The Gift of Native Tongues, On the Air Humberto Márquez CARACAS - Eiker García and Nelson Maldonado -- young Ye'kuana Indians from the Watamo and La Esmeralda communities in the Amazon rainforest -- took a deep breath, then exhaled slowly, producing a long "mmm" sound, following the instructions of the professional radio presenter who was giving them breathing and elocution lessons. http://www.ipsnews.net/news.asp?idnews=37613 --- End forwarded message --- From cashcash at EMAIL.ARIZONA.EDU Sun May 20 20:29:43 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 20 May 2007 13:29:43 -0700 Subject: Cree at risk of losing language (fwd) Message-ID: Cree at risk of losing language The Prince Albert Daily Herald http://www.paherald.sk.ca/index.cfm?sid=30971&sc=4 A Cree elder from the local church community said there is danger his ancestral language will be lost in coming generations. Conrad Bird, who grew up in a residential school, said after years of being forced to stop speaking his mother language, he forgot how. The loss of language also brought a loss of identity for Bird. “You kind of walk around like an empty shell, not knowing who you are,” he said. After Bird left residential school by age 15, he took interest in learning Cree. Now nearing 40, Bird is able to speak Cree fluently today , something he finds rewarding. “You end up appreciating your language and heritage,” he said. In a recent exchange at the House of Commons, Gary Merasty, MP of the Desnethe-Missinippi-Churchill River riding, blasted Bev Oda, Conservative Minister of Canadian Heritage, for her government’s inaction on funding for Aboriginal language programs. Merasty says the new minister has cut back on $160 million funding for Aboriginal and language and cultural programs promised by the former Liberal government. Oda was not in her office over the long weekend to contact her for any rebuttal of Merasty’s accusations. However, in a recorded exchange in the House of Commons, Oda said she recognizes the importance of language for every culture, saying language not only enables communication, but reflects on the nature of those rich traditions. For the full story, read an upcoming edition of the Daily Herald. From wayneleman at VFEMAIL.NET Mon May 21 18:32:02 2007 From: wayneleman at VFEMAIL.NET (Wayne Leman) Date: Mon, 21 May 2007 11:32:02 -0700 Subject: UN proclaims 2008 as Year of Languages Message-ID: from Eurolang website: http://www.eurolang.net/index.php?option=com_content&task=view&id=2879&Itemid=1&lang=en Bruxelles - Brussel, Friday, 18 May 2007 by Davyth Hicks The United Nations General Assembly has proclaimed 2008 the International Year of Languages. It will aim to promote unity through linguistic diversity. The Assembly called upon States and the Secretariat to work towards the conservation and defence of the world's languages and requested the Secretariat to appoint a coordinator for multilingualism. Representatives from several States made contributions. The Andorran representative said, "Protecting languages is one of the fundamental pillars of cultural diversity". Meanwhile, there was refreshing news for our Breton, Basque, Occitan and Corsican readers when the representative from France said, “The right to use your own language, the capacity to communicate and, therefore, to understand and be understood, the preservation of an inheritance that dates back centuries or even millennia, should be of prime importance to the United Nations”. The idea of devoting a whole year to languages was proposed by Austria two years ago at the 33rd UNESCO General Conference held in Paris. (Eurolang 2007) UN Press Release http://www.un.org/News/Press/docs//2007/ga10592.doc.htm From stonefbr at GSE.HARVARD.EDU Tue May 22 03:22:08 2007 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Mon, 21 May 2007 23:22:08 -0400 Subject: BRIEF intro In-Reply-To: <200301242148.h0OLmmC20453@lisbon.ucdavis.edu> Message-ID: Greetings Kirsten, Here is some information on our Lunaape Language Immersion Camp this coming August 2-5, 2007. It is being held at the Kiikeewaniikan - Southwestern Regional Healing Lodge on the Munsee-Delaware First Nation in southwestern Ontario. Pass it along to interested parites. Hope this is enough notice for you to get training dollars from your funding sources. I can only take the first 20 individuals. Any questions - give me a call. 519-692-7226 Laapichkuneewalohmwa Bruce Stonefish On Fri, 24 Jan 2003 13:48:48 -0800 Kirsten Meyer wrote: > Osiyo, > > I have been hesitating on introducing myself because I am not doing > anything nearly as important as most of the other people on the listserve. > I am a first year graduate student in Native American Studies at the > University of California, Davis. I am fortunate to have Martha Macri as my > advisor here, and am studying Cherokee language and linguistics. > Eventually I would like to design curriculum for use in Native > communities, especially for language revitalization, and I am very > interested in integrating technology and multimedia into language > acquisition programs. In addition to Cherokee, I also have a special > interest in Yavapai and Lenape language revitalization efforts. Reading > about the projects everyone is working on in their communities has been > very inspiring. I hope to meet some of you in person before too long. > > Kirsten Meyer -------------- next part -------------- A non-text attachment was scrubbed... Name: Language Camp 2.doc Type: application/msword Size: 56320 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 23 18:02:35 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 23 May 2007 11:02:35 -0700 Subject: More local chapters using Navajo names (fwd) Message-ID: More local chapters using Navajo names By Lindsay Whitehurst Farmington Daily Times Article Launched:05/23/2007 12:00:00 AM MDT http://www.daily-times.com/news/ci_5963257 Growing up, Baahaali Chapter Coordinator Gloria Skeet deCruz didn't know where her last name came from. She figured, "whoever named us Skeet must have liked the sport of skeet shooting," she said. But when she finally asked her grandfather, he told her the name came courtesy of a trading post owner named Vanderwagen in the 1920s, when Bureau of Indian Affairs officials came to register Navajo families. For no apparent reason, the store owner told the official a number of families were named Skeet. "There are a lot of Skeets I'm not related to," Skeet deCruz said. Her family's story parallels that of many chapters on the Navajo Nation, named for Anglo settlers' trading posts, landmarks or bodies of water. This spring, her chapter, formerly Breadsprings, became one of a growing number to officially switch from the English name to the Navajo name. For chapter leaders and members, the decision to change is often an intersection of practicality and community pride, reflecting the power of language as both a practical tool and a protector of culture. During the Navajo Nation Council spring session, two other chapters, Inscription House and Burnham Chapter, also legally changed to their Navajo names, Tsah Bii Kin and T'iistoh Sikaad. While each of the 110 chapters has a traditional Navajo name, most are known by an English or Anglicized Navajo name. In the Tse' Daa' Kaan Chapter, located about 15 miles from Farmington, the idea came up several times during Charlie T. Jones Jr.'s 11 years as president. Last fall, the chapter members voted to change from the less-than-poetic English name Hogback, after the sandstone formation that runs through the community, to the Navajo Tse' Daa' Kaan. "(We wanted) to have more ownership in the community, a little more pride," Jones said. "The Navajo language is disappearing." The Navajo name means "rock grounded in the water," referring to a gap created by the San Juan River as it slices through the formation. "To me, it's preserving and protecting the native language," said GloJean Todacheene, council delegate for Shiprock. "We know it's in trouble when kids are not learning it." Only about 5 percent of Navajo children can speak the language fluently, a Navajo Nation health survey found last year. "Most of those are names given by the early settlers, and then they moved off along their way," Navajo Nation Council Speaker Lawrence Morgan said. "The Navajo names have always been there." But for many chapters, the changes are also pragmatic. Breadsprings, located south of Gallup, was often confused with similar, less dignified words like "bedsprings," Skeet deCruz said. "I'd have to spell it out, and that became frustrating," she said. Other times, the chapter would receive paperwork for the similarly named Birdsprings Chapter, resulting in administrative headaches. The name Breadsprings, in fact, is a less-than-precise translation of the Navajo name. Literally, it means "bread flowing out," after springs used by traveling Zunis to soak and soften hard road bread. For other chapters, the Navajo name itself is less clear. Three different Navajo names have a claim on Shiprock Chapter, for example. The community's traditional name, Tooh, means "by the water." Then there's the Navajo word for the volcanic formation Shiprock, Tse' Bit' ai, or "winged rock," and finally, Nataani Nez, the Navajo name for early 1900s Bureau of Indian Affairs agent William T. Shelton, who started the first irrigation system in the area. None, Shiprock Chapter President Duane "Chili" Yazzie said, are exactly right for the modern chapter. "I think (the trend) is good, it's an appreciation, an identification of our cultural heritage," he said. "For Shiprock, we would be put in somewhat of a quandary." Lindsay Whitehurst: lwhitehurst at daily-times.com From cashcash at EMAIL.ARIZONA.EDU Wed May 23 18:04:27 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 23 May 2007 11:04:27 -0700 Subject: New animated short film brings Oneida legend to the big screen (fwd) Message-ID: New animated short film brings Oneida legend to the big screen http://www.indiancountry.com/content.cfm?id=1096415061 The Oneida Indian Nation' of New York's Four Directions Productions held the world premiere of its first 3-D animated short film at the Syracuse International Film Festival in Syracuse, N.Y. ''Long ago, American Indians delivered important messages by sending runners; going from one village to another and nation to nation,'' said Dale Rood, director of studio operations for Four Directions Productions and a Turtle Clan representative to the OIN's Men's Council. ''Our ancestors also entertained and educated their young through storytelling,'' he said. ''Today, communications are done much differently. We still need to inform and educate, but in a way that captures the attention of a public that is used to video games, cell phones and flat screened televisions. We must also correct stereotypes of Indian people painted by Hollywood. That's been embedded into the fabric of modern society.'' Rood said this is why the OIN started Four Directions Media, the parent company of Indian Country Today and Four Directions Productions. Four Directions Productions produces 3-D video animation, high-definition video, Web design and interactive projects for a variety of internal and outside clients. The world premiere, a telling of the ancient Oneida legend of Raccoon and Crawfish, took place April 18. ''The animation is wonderful and incredible, and it's scored for an orchestra with American Indian flutes,'' said Brent Michael Davids, Mohican composer who wrote the score for the eight-minute film. ''There is also a place in the animation where a whole community of crawfish is singing and dancing, so I had to make up a little crawfish song for them to sing. It's very cute.'' The animation took the Four Directions Productions' graphics team about a year to complete. ''If you take a look at some of your larger animation studios, they have a whole host of people that are working on a project like this and we were smaller than that. But if you take a look at the quality, it's nothing short of amazing.'' Rood said to see the story come to life was very special to him. ''This story was told to me and my grandmother as it was told for hundreds of years to countless other Oneidas, by word of mouth,'' Rood said. ''Now young people, children and adults around the country can learn about Oneida culture from this first, of hopefully many, legends brought to life. This particular legend is about the moral of lying. ''What was especially exciting for me was creating characters through animation that were once only part of the Oneida children's imagination.'' For more information on the film, visit www.4dpgroup.com. From andrekar at NCIDC.ORG Thu May 24 05:50:21 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 23 May 2007 22:50:21 -0700 Subject: Esther Martinez Act Message-ID: "Native American Caucus Supports Funding for the Esther Martinez Act NIEA - National Indian Education Association National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 (Corrections) Native American Caucus Supports Funding for the Esther Martinez Act and Johnson O'Malley Program On April 27, 2007, the Native American Caucus, co-chaired by Representatives Dale Kildee (D-MI) and Rick Renzi (R-AZ), sent letters requesting funding for the Esther Martinez Native American Languages Act and the Johnson O'Malley program to the House Committee on Appropriations Subcommittee on Labor, Health and Human Services, Education and Related Agencies and to the Subcommittee on Interior and Related Agencies, respectively. Specifically, the letter to the Subcommittee on Labor, HHS, and Education, requested $10 million in the Administration for Native Americans (ANA), Administration for Children and Families, portion of the Department of Health and Human Services (HHS) budget for FY 2008 for the purpose of funding Native American language immersion and language restoration programs at ANA. In addition to Kildee and Renzi, Representatives Frank Pallone (D-NJ), Steve Pearce (R-NM), David Wu (D-OR), Stephanie Herseth Sandlin (D-SD), Neil Abercrombie (D-HI), Dennis Moore (D-KS), Mike McIntyre (D-NC), James Oberstar (D-MN), Raul Grijalva (D-AZ), Silvestre Reyes (D-TX), Heather Wilson (R-NM), and Joe Courtney (D-CT) signed the letter. The letter addressed to the Subcommittee on Interior and Related Agencies requested restoration of funding for the Johnson O'Malley (JOM) program at the Bureau of Indian Affairs, Department of the Interior, to the FY 2006 enacted level of $16.4million. This program was eliminated in the President's FY 2008 budget. Members who signed that letter include Representatives Kildee, Renzi, Pallone, Pearce, Wu, Herseth Sandlin, Abercrombie, Moore, McIntyre, Oberstar, Grijalva, Reyes, Joe Baca (D-CA), Ron Kind (D-WI), Barney Frank (D-MA), Michael Michaud (D-ME), Doris Matsui (D-CA), Jay Inslee (D-WA), Dan Boren (D-OK), and Bob Filner (D-CA). Copies of the letter may be viewed by clicking on this link: SIGNATURES org> Much Progress in NIEA Broadcast #07-023 NIEA - National Indian Education Association org> National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 Much Progress has occured for gathering signatures and support for these two important Isuues. Signatures from the House Appropriations SubCommittee for the Johnson O'Malley Amendments and Signatures from the Ester Martinez Bill. CLICK HERE! -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Thu May 24 05:53:13 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 23 May 2007 22:53:13 -0700 Subject: Esther Martinez Act Message-ID: "Native American Caucus Supports Funding for the Esther Martinez Act NIEA - National Indian Education Association National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 (Corrections) Native American Caucus Supports Funding for the Esther Martinez Act and Johnson O'Malley Program On April 27, 2007, the Native American Caucus, co-chaired by Representatives Dale Kildee (D-MI) and Rick Renzi (R-AZ), sent letters requesting funding for the Esther Martinez Native American Languages Act and the Johnson O'Malley program to the House Committee on Appropriations Subcommittee on Labor, Health and Human Services, Education and Related Agencies and to the Subcommittee on Interior and Related Agencies, respectively. Specifically, the letter to the Subcommittee on Labor, HHS, and Education, requested $10 million in the Administration for Native Americans (ANA), Administration for Children and Families, portion of the Department of Health and Human Services (HHS) budget for FY 2008 for the purpose of funding Native American language immersion and language restoration programs at ANA. In addition to Kildee and Renzi, Representatives Frank Pallone (D-NJ), Steve Pearce (R-NM), David Wu (D-OR), Stephanie Herseth Sandlin (D-SD), Neil Abercrombie (D-HI), Dennis Moore (D-KS), Mike McIntyre (D-NC), James Oberstar (D-MN), Raul Grijalva (D-AZ), Silvestre Reyes (D-TX), Heather Wilson (R-NM), and Joe Courtney (D-CT) signed the letter. The letter addressed to the Subcommittee on Interior and Related Agencies requested restoration of funding for the Johnson O'Malley (JOM) program at the Bureau of Indian Affairs, Department of the Interior, to the FY 2006 enacted level of $16.4million. This program was eliminated in the President's FY 2008 budget. Members who signed that letter include Representatives Kildee, Renzi, Pallone, Pearce, Wu, Herseth Sandlin, Abercrombie, Moore, McIntyre, Oberstar, Grijalva, Reyes, Joe Baca (D-CA), Ron Kind (D-WI), Barney Frank (D-MA), Michael Michaud (D-ME), Doris Matsui (D-CA), Jay Inslee (D-WA), Dan Boren (D-OK), and Bob Filner (D-CA). Copies of the letter may be viewed by clicking on this link: SIGNATURES org> Much Progress in NIEA Broadcast #07-023 NIEA - National Indian Education Association org> National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 Much Progress has occured for gathering signatures and support for these two important Isuues. Signatures from the House Appropriations SubCommittee for the Johnson O'Malley Amendments and Signatures from the Ester Martinez Bill. CLICK HERE! -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Thu May 24 16:59:27 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 24 May 2007 09:59:27 -0700 Subject: All Things Considered, May 23, 2007 * Inupiaq (fwd msg) Message-ID: recvd from the folks at Rosetta Stone, thanks Ilse. ~~~ The Endangered Language Program had a little mention on All Things Considered yesterday about the Inupiaq project: http://www.npr.org/templates/story/story.php?storyId=10357963 All Things Considered, May 23, 2007 * Inupiaq, the language spoken by the Inupiat people of Northern Alaska, is both complex and endangered. Rosetta Stone, a Virginia-based company that produces multimedia language courses, has worked with older speakers to prepare materials to help preserve Inupiaq. Martha Woodroof reports from member station WMRA. Thanks! ~ ilse Ilse Ackerman Editor-in-chief Rosetta Stone 800 | 788 0822 x5318 From donaghy at HAWAII.EDU Fri May 25 18:17:13 2007 From: donaghy at HAWAII.EDU (Keola Donaghy) Date: Fri, 25 May 2007 08:17:13 -1000 Subject: Low-Powered TV stations Message-ID: Aloha kakou. I received an inquiry from a member of the Hawai'i island community, asking about low-powered TV stations and if there is any use of them in the native American community. If anyone is aware of low-power TV to service any such community could you please forward the info to me. I've found a few references searching Google but if anyone on the list has personal knowledge or experience to share I would be grateful. Mahalo nui Keola ======================================================================== Keola Donaghy Assistant Professor of Hawaiian Studies Ka Haka 'Ula O Ke'elikolani keola at leoki.uhh.hawaii.edu University of Hawai'i at Hilo http://www2.hawaii.edu/~donaghy/ "Tír gan teanga, tír gan anam." (Irish Gaelic saying) A country without its language is a country without its soul. ======================================================================== -------------- next part -------------- An HTML attachment was scrubbed... URL: From wjposer at LDC.UPENN.EDU Fri May 25 18:57:43 2007 From: wjposer at LDC.UPENN.EDU (William J Poser) Date: Fri, 25 May 2007 14:57:43 -0400 Subject: Low-Powered TV stations In-Reply-To: <2F75131D-6B7C-4DC1-AD4D-0D097ADFDA18@hawaii.edu> Message-ID: I don't know about TV, but there is at least one not-so-low-powered radio station: the Navajo station KTNN "50,000 watts of Indian power". Bill From awebster at SIU.EDU Fri May 25 19:03:05 2007 From: awebster at SIU.EDU (awebster@siu.edu) Date: Fri, 25 May 2007 15:03:05 -0400 Subject: Low-Powered TV stations In-Reply-To: <20070525185743.8F354B27F3@lorax.ldc.upenn.edu> Message-ID: Navajo does have a low-powered TV station. When I lived out there you could get it in Window Rock. Someone out there probably has better information on it. best, akw ---------Included Message---------- >Date: 25-May-2007 13:57:46 -0500 >From: "William J Poser" >Reply-To: "Indigenous Languages and Technology" >To: >Subject: Re: [ILAT] Low-Powered TV stations > >I don't know about TV, but there is at least one not-so-low- powered >radio station: the Navajo station KTNN "50,000 watts of Indian power". > >Bill > > ---------End of Included Message---------- Anthony K. Webster, Ph.D. Department of Anthropology Southern Illinois University Mail Code 4502 Carbondale, IL 62901-4502 618-453-5027 From anggarrgoon at GMAIL.COM Sat May 26 01:02:00 2007 From: anggarrgoon at GMAIL.COM (Claire Bowern) Date: Fri, 25 May 2007 20:02:00 -0500 Subject: Low-Powered TV stations In-Reply-To: <1180119785-24486.00017.00570-smmsdV2.1.6@saluki-mailhub.siu.edu> Message-ID: www.warlpiri.com.au (Australia, not USA, but the BRACS system for community broadcasting has been in place for some time now). Claire From jjansen at UOREGON.EDU Tue May 29 19:15:22 2007 From: jjansen at UOREGON.EDU (Joana Jansen) Date: Tue, 29 May 2007 12:15:22 -0700 Subject: Language Documentation summer courses, University of Oregon Message-ID: The University of Oregon Department of Linguistics and the Northwest Indian Language Institute (NILI) announce the 2007 session in Language Documentation June 25 - July 20 2007, Eugene, Oregon As documenting languages takes on greater importance, there is a growing need for well-trained fieldworkers who are prepared to collaborate with community members. The UO Linguistics Department focuses on lesser-known languages and empirical work. NILI has a ten-year history of working with tribes, communities and endangered languages. We look forward to having you join us! Offered courses: LING 410/510 — Language Documentation Methods (4 credits) CRN 42078/42079 This course gives fieldworkers an overview of current language documentation practices. LING 408/508 — Language Documentation Lab (2 credits) CRN 42074/42075 In this hands-on lab, students put documentation methods into practice. LING 407/507 — Curriculum Design and Development (2 credits) CRN 42072/42073 Students will learn how to produce useable teaching materials from documented speech (in written, audio and video forms). Basic elements of curriculum design and lesson planning will be taught. LING 408/508 - Topics in Documentary Linguistics (1 credit) CRN 42076/42077 This course covers some essential topics for fieldworkers-- Field Phonetics, Ethical Issues in Field Work, Dictionary Writing, Methods for Field Research. More information about courses, enrollment, tuition, and housing for the summer session in Language Documentation is available at www.uoregon.edu/~langdoc or contact us: langdoc at uoregon.edu From stonefbr at GSE.HARVARD.EDU Tue May 29 22:50:07 2007 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Tue, 29 May 2007 18:50:07 -0400 Subject: Lunaape Language Immersion Camp In-Reply-To: <200301242148.h0OLmmC20453@lisbon.ucdavis.edu> Message-ID: Hello ILAT Listserve, The following attachement is a posting for our 2nd Lunaape (Delaware) Language Immersion Camp being held in Muncey, Ontario, Canada on August 2-5, 2007. We are taking the first 20 registered individuals. If you have any questions please let me know. Bruce Stonefish stonefbr at gse.harvard.edu 519-692-7226 -------------- next part -------------- A non-text attachment was scrubbed... Name: Language Camp 2.doc Type: application/msword Size: 56320 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:23:42 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:23:42 -0700 Subject: Nunavut MLAs set to debate language acts (fwd) Message-ID: Nunavut MLAs set to debate language acts Last Updated: Monday, May 28, 2007 | 12:57 PM CT CBC News http://www.cbc.ca/canada/north/story/2007/05/28/nunavut-legislature.html Nunavut's two proposed language acts are expected to dominate discussion when MLAs return to work in Iqaluit Tuesday. The proposed official languages act and Inuit language protection act will be introduced by Culture, Language, Elders and Youth Minister Louis Tapardjuk. Under the official languages act, English, French and the Inuit languages of Inuktitut and Inuinnaqtun would be declared Nunavut's official languages. The current act, inherited from the Northwest Territories when Nunavut separated in 1999, includes other N.W.T. First Nations languages such as Chipewyan, Cree, Dogrib, Gwich'in and Slavey. The Inuit language protection act would give Inuit languages more priority in the workplace, schools and public life. The territory's energy strategy will also be on the agenda. The session is expected to run for eight days. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:27:59 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:27:59 -0700 Subject: Howard heckled about Aborigines (fwd) Message-ID: Howard heckled about Aborigines Publish Date: Monday,28 May, 2007, at 09:16 AM Doha Time http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=151738&version=1&template_id=39&parent_id=21 An Aboriginal busker performing on a didgeridoo for tourists in front of the Sydney Harbour SYDNEY: Prime Minister John Howard was heckled yesterday as he acknowledged some of Australia’s Aborigines still lived on the fringes of society 40 years after a landmark vote recognising them as full citizens. At the end of a speech at a ceremony in Canberra, an indigenous woman stood and shouted at him: “We have been genocided by your government and your court.” The outburst was greeted with loud applause by the audience of 400 people, but Howard made no comment. He acknowledged that too many of the hopes of those who campaigned for the 1967 referendum were still unrealised. “As prime minister, I’m very conscious of that,” he said. “The right of an Aboriginal Australian to live on remote communal land and to speak an indigenous language is no right at all if it is accompanied by grinding poverty, overcrowding, poor health, community violence and alienation from mainstream Australian society.” But he warned the cycle of disadvantage would only be broken if Aboriginal communities worked with the government to better their lives. “This vision can only be realised within a culture of shared responsibility.” The historic referendum in 1967 was to include Aborigines and Torres Strait Islanders in the census. Backed by more than 90% su pport of Australians, it meant Aborigines would no longer be counted among flora and fauna like kangaroos and koalas. It also gave the government powers to legislate on indigenous issues in the hope that the lives of Aboriginal Australians could be improved. Aborigines, who lived a nomadic existence until European colonists arrived in the late 18th century, make up about 2.3% of Australia’s 20mn people. However, four decades after the vote, Aborigines are the most disadvantaged group, often living in remote areas with limited access to health care, and have a life expectancy 17 years lower than other Australians. Indigenous infant mortality and coronary heart disease rates are three times higher than for non-indigenous Australians, and Aborigines are over-represented in jails, making up 25% of the prison population. In some areas, their living standards have actually gone backward since the referendum, Indigenous Affairs Minister Mal Brough said. Brough said that for Aborigines living in cities and major regional areas, there had been enormous progress during the past 40 years. “There are hundreds, thousands of indigenous people that have been through university, who have got houses and all of the normal things that all of us take for granted, jobs, trades, etc,” Brough said. “But then there is the other side of the coin. In remote communities, commonly known as the long grass, in other words the fringes of town, there has been, I believe, not just no progress but in some cases we’ve gone backwards.” Commemorations were held around the country to mark Sunday’s anniversary, but prominent indigenous leader and land rights campaigner Galurrwuy Yunupingu said he would not be celebrating. He said Aborigines should have been “left as the indigenous of Australia” and “given our own sovereignty.” Fred Chaney, a former Aboriginal affairs minister who is now working for a non-government organisation, said governments had failed in the area of life expectancy. “It overlays a whole lot of other social statistics, in education, in employment, health and so on all of which need attention, but life expectancy is a reminder that we’re doing worse than the US, worse than Canada and worse than New Zealand.” – AFP From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:50:04 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:50:04 -0700 Subject: Languages under attack (fwd) Message-ID: Languages under attack * Jo Prichard * May 28, 2007 http://www.theaustralian.news.com.au/story/0,20867,21804401-601,00.html FOR Nyoongar elder Ken Colbung, the 1967 referendum has brought mixed blessings. "We have more than what a lot of people have got ... We have got the freedom to make a decision," he said while opening an exhibition at the Western Australian Museum in Perth yesterday. "But we won't move forward if there are people that baulk us all the time. "Yes, we are taking our place with the rest of the people and we are being considered, but our own traditional culture is not." Mr Colbung, 75, said calls by the federal Government to force Aboriginal children to learn English brought back memories of his childhood at the Moore River settlement, north of Perth, a mission made famous by the movie Rabbit-Proof Fence. Indigenous Affairs Minister Mal Brough last week said learning English would ease poverty in remote communities. "In Moore River we weren't allowed to speak the language at all," Mr Colbung said. "If you did you were kept in the boob, a little white sort of prison shack. Today they're still giving no consideration to our traditional languages and the preservation of that. Many of us still feel we have to hide our culture." WA Museum chief executive Dawn Casey, whose emphasis of indigenous history at the National Museum of Australia got her offside with board members in 2002, yesterday said language was central to Aboriginal prosperity. "You can't simply say all of a sudden you have to be white ... There's a huge responsibility in terms of traditional Aboriginal people who have to pass on their language," she said. "There has to be responsibility on both sides but in my view there's been too much emphasis on it being the responsibility of Aboriginal people ... as if they haven't lived up to their responsibility." Ms Casey attracted controversy five years ago, when as museum director she chose to depict 1967 federal Opposition leader Gough Whitlam, not then prime minister Harold Holt, as taking a lead political role in garnering support for the referendum. "We had Gough Whitlam with the Yes vote and that's factually correct ... that he was the only one (in politics) who was seen to be pursuing (it)," Ms Casey said yesterday. Ms Casey said some aspects of Aboriginal life had deteriorated since 1967. "What's become worse has been a reflection and a stereotyping of people that you've never seen before, and all the wrongs and ills are being reflected back on Aboriginal people," she said. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:52:01 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:52:01 -0700 Subject: English 'not at expense of mother tongue' (fwd) Message-ID: English 'not at expense of mother tongue' May 27, 2007 10:57am Article from: AAP http://www.news.com.au/heraldsun/story/0,21985,21801644-5005961,00.html# INDIGENOUS MP Linda Burney says the government must first stem the loss of native Aboriginal dialects before making English compulsory for indigenous children. Federal Indigenous Affairs Minister Mal Brough has flagged a plan to make English study compulsory for Aboriginal children, to help them get further in life. Ms Burney, who was the first Aboriginal woman to be elected to the NSW parliament, said the government needed to have a bilingual approach. "Aboriginal children need to learn English, but it cannot be at the expense of their mother language,'' she said. "One of the greatest tragedies unfolding in this country... is the fact that of the 700 Aboriginal languages here 230 or 40 years ago, there are 60 left.'' Ms Burney said compulsory English was an ironic suggestion from Prime Minister John Howard's government given they had already vetoed bilingual programs. "That's very rich when the fact it was his government that withdrew funding for bilingual programs in the Northern Territory,'' she said. "Kids need to learn English, but they must also have their culture reinforced.' From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:53:14 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:53:14 -0700 Subject: English class for Aborigines (fwd) Message-ID: English class for Aborigines http://www.bordermail.com.au/news/bm/national/798449.html A PLAN to make English compulsory for Aboriginal children has been met with a mixed reaction, and raised concerns the Federal Government is not properly resourcing indigenous education. The plan has been flagged by Indigenous Affairs Minister Mal Brough, who said Aboriginal children had no hope of getting on in life if they could only speak a language that just a handful of people could understand. Mr Brough said the plan was backed by grandparents in indigenous communities who wanted their young people to have the same opportunities as white children. “These children, like all Australian children, will benefit from a strong grasp of English which allows them to make choices in their lives which they simply don’t have when they only speak a language which only a handful of people can understand,” Mr Brough said. Prominent indigenous Australian John Moriarty said it was important that Aboriginal children learn English. But that was provided indigenous languages were not lost. Dr Moriarty, a distinguished indigenous designer, businessman and adviser, supported Mr Brough’s sentiments. “We shouldn’t lose Aboriginal languages, but I think we should learn the economic language, which is English,” Dr Moriarty said. He said one of the elders in his community had been pushing for Aborigines to learn English for some time. “One of my tribal bosses has said for years: ‘We don’t want white people to teach us to be Aborigines — that’s our job. What we should be learning is the white man system so we can cope with the 21st century and beyond.’ “I thought those words are very wise and I follow them strongly.” Mr Brough also raised the possibility of welfare payments being linked to school attendance, an idea supported by the Northern Territory Government. “What I did over 12 months ago was to put this option to the minister,” NT Chief Minister Clare Martin said. “It’s strongly supported by many communities around the territory.” Prime Minister John Howard said indigenous people had no hope of being part of mainstream Australian society without English. “If you require them to go to school they’ll have to learn English,” he said. “The children of Chinese and Vietnamese immigrants are forced to learn English because they go to school. “Equally, Aboriginal children should learn English because they should be required to go to school.” Labor indigenous affairs spokeswoman Jenny Macklin said the Government needed to properly resource schools “to actually act to improve the English language of Aboriginal children, not just talk in empty political rhetoric”. Aboriginal activist Sam Watson said the plan was “pure racism” and dismissed it as a stunt. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:56:20 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:56:20 -0700 Subject: Outrage at plan to force Aboriginal children to learn English (fwd) Message-ID: Outrage at plan to force Aboriginal children to learn English Barbara McMahon in Sydney Friday May 25, 2007 Guardian Unlimited http://www.guardian.co.uk/australia/story/0,,2088237,00.html [photo inset - Aborigines watch television at an outstation in the Utopia community, Australia. There are 200 different Aborginal dialects across Australia, with about 20 in constant use. Photograph: Ian Waldie/Getty Images] A plan by the Australian government to force Aboriginal children to learn English ignited fierce debate today, with some activists calling the plan racist and insulting. The initiative was put forward by Australia's indigenous affairs minister, Mal Brough, who said the compulsory teaching of English would help Aboriginal children living in remote and economically deprived communities to escape poverty and inequality and find jobs. He also revealed that the government was considering a plan to require Aboriginal parents to ensure that their children attend school or risk losing welfare payments. "If you don't have maths and English and a basic education ... then you can't be employed," Mr Brough said. Referring to children living in some of Australia's most inaccessible communities, he added: "Most of the children don't speak any semblance of English. So what chance have they got?" He said he was not suggesting that Aboriginal people should give up their own language but that they should follow the example of migrants to Australia, such as Greeks and Italians, who are bilingual. His comments, made at a particularly sensitive time as Australia marks the 40th anniversary of the 1967 referendum that allowed Aborigines to be counted as citizens, infuriated some indigenous leaders. Tauto Sansbury of the Aboriginal justice advocacy committee said the idea was insulting and would reinforce old-fashioned stereotypes. "They still want to treat Aboriginal people the way it was back in the 30s and 40s, where they're the master and we're the servant and our attitude is 'yes boss, we'll do what you want'," he said. Another activist Sam Watson said the government seemed to be "inventing new ways of showing Aboriginal people cultural disrespect". Federal opposition education spokesman, Stephen Smith, however, said he agreed in principle with the government's push for indigenous children to be compelled to learn English. "As a general proposition, we have to improve the standards of Aboriginal literacy and numeracy," he said. "We have to go right back to basics. We have to sit down frankly and say, 'All of the things we've done in the past, where have we ended up?'" Indigenous MP Linda Burney agreed that speaking English would help lift indigenous children out of poverty and inequality. "Aboriginal kids do need to be bilingual but it's a bit rich coming from a person who actually is part of a government that took away funding for bilingual programs in the Northern Territory," she said. "It is important for Aboriginal children to speak English but it can't be at the expense of your mother tongue." Australia's 460,000 Aborigines make up 2% of the population and are the country's most disadvantaged group, with far higher rates of unemployment, alcohol and drug abuse, domestic violence and health problems. The number of Aboriginal languages that existed in Australia prior to colonisation is estimated to be about 600. Currently there are 200 different Aborginal dialects across Australia, with about 20 in constant use. Many Aborigines speak dialects mixed with English that may be incomprehensible to an inexperienced listener. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:01:20 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:01:20 -0700 Subject: Aborigines must learn English for viable lives (fwd) Message-ID: Aborigines must learn English for viable lives * Patricia Karvelas and George Megalogenis * May 25, 2007 http://www.theaustralian.news.com.au/story/0,20867,21790693-601,00.html ABORIGINAL children should be forced to learn English so they can escape lives of poverty on remote and economically unviable communities. As the Government moved to mark Sunday's 40th anniversary of the 1967 referendum that allowed Aborigines to be counted as citizens with a series of measures and gestures, Indigenous Affairs Minister Mal Brough told The Australian that Aboriginal people should follow the example of Greek and Italian migrants and become bilingual. He said this - coupled with a "basic grasp" of mathematics and improved school attendance - would allow Aboriginal children living in deprived communities to find work and economic independence. "Most of the children (in many communities) don't speak any semblance of English," Mr Brough said. "So what chance have they got?" As part of its push to improve conditions for Aborigines, the Howard Government is also finalising a cabinet submission to quarantine indigenous parents' welfare payments if they fail to ensure their children attend school. And it is planning a series of Reconciliation Action Plans, which have been drawn up by federal agencies ahead of the referendum anniversary. John Howard's own department is leading a commonwealth campaign to recruit indigenous people to the public service and to provide non-indigenous staff with "cultural awarenesss" training to help advance the cause of reconciliation. The Department of Prime Minister and Cabinet has set a target of recruiting up to two indigenous cadets each year, and has pledged to offer three cultural awareness sessions. The Department of Education, Science and Training, by comparison, wants to remain in "the top two Australian government departments for employment of indigenous Australians". And its cultural awareness training would involve 300 staff each year. The head of PM&C, Peter Shergold, had asked all federal agencies to complete Reconciliation Action Plans by May 27. But some Aborigines remain unconvinced about the Government's commitment to indigenous affairs. Health Minister Tony Abbott was angrily booed at a Canberra ceremony yesterday to mark the 10th anniversary of the release of the Bringing Them Home report into the stolen generations. The chilly reception came despite Mr Abbott coming armed with $8million over four years in new funding for extra counselling services to indigenous people taken from their parents at birth. Mr Howard yesterday also faced a bitter attack from indigenous leader Lowitja O'Donoghue, who said the Prime Minister either did not understand or did not care about the stolen generations. But in parliament, Mr Howard was unmoved over his refusal to apologise to members of the stolen generations in the face of a Labor attempt to reignite the "sorry" issue, which last had traction at the time of the Sydney 2000 Olympics. Indigenous campaigns of the past are likely to dominate the coming weekend, with Sunday marking the 40th anniversary ofthe 1967 referendum at which Australians voted overwhelmingly to allow the Government to make laws for Aborigines and to have them counted as part of the national census. Mr Brough told The Australian he was drawing up a cabinet proposal that would require indigenous parents to ensure their children attended school or risk losing welfare payments. And he wanted to ensure that indigenous children, no matter how remote their community, learnt English. "They speak the language that in many cases only a handful of people do," Mr Brough said. He said it was a "huge problem" in Wadeye, a disadvantaged community about 380km southwest of Darwin. "There are seven separate language groups amongst a population of just over 2000 and they can't understand each other's language well," he said. "We should be forcing, imposing, requiring - whatever term you want to use - school attendance and the basic grasp of English, mathematics, and the spoken English." Reading and writing were basic elements of a productive life and would help indigenous children escape disadvantage. Mr Brough said it was a "cop-out" for communities to refuse to learn English because it was not an Aboriginal language, particularly when there were several languages in each community. "They don't have the chance to choose. They speak the language that in many cases only a handful of people do," he said. Mr Brough said he had no figures but made his conclusions after speaking to grandparents in indigenous communities who lamented the fact that they had better English language skills than their grandchildren. The Bringing Them Home report into the separation of Aboriginal and Torres Strait Islander children from their families accused governments of genocide and called for an apology and compensation. Indigenous audience members at yesterday's Parliament House ceremony marking the anniversary disrupted Mr Abbott's speech, demanding the Government "say sorry". Professor O'Donoghue, co-patron of the Stolen Generation Alliance and head of the former indigenous administrative body ATSIC, lambasted Mr Howard's attitude to the stolen generations. Professor O'Donoghue said indigenous people were dying of despair, while those in power looked the other way. "It is for this reason that I have no expectation of an apology from our current Prime Minister," she said. In question time, Mr Howard said he had not changed his view that modern-day Australians should not be culpable for actions taken decades ago. He said the best way to help indigenous people enjoy the bounty offered by life in Australia was to absorb them into the mainstream. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:16:36 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:16:36 -0700 Subject: Hawai'i rising: Threatened native language makes a comeback (fwd) Message-ID: Article published May 26, 2007 Hawai'i rising: Threatened native language makes a comeback By Jaymes Song The Associated Press http://www.theithacajournal.com/apps/pbcs.dll/article?AID=/20070526/LIFESTYLE22/705260301/1104 KE'EAU, Hawai'i — Portraits in the school's library are not of U.S. presidents but Hawaiian royalty, from King Kamehameha to Princess Ka'iulani. Near the classroom door rubber slippers are tidily lined up by the students, who go barefoot. The calendar shows it's the month of “Malaki.” Hawaiian language and culture fill the hallways and playgrounds of Ke Kula 'O Nawahiokalani'opu'u Iki and define the mission of the school with the sizable name — Nawahi for short. English is only allowed during the one-hour English class. A major effort is under way to revive and preserve Hawai'i's native tongue, including so-called immersion schools, marking their 20th anniversary. Courses from math to science are taught entirely in Hawaiian. The language was nearly wiped out after being banned from schools across the islands for nearly a century. In 1983, when a small group of educators founded a key Hawaiian language revival program, fewer than 50 children spoke the language. Today, the rhythmic, fluid sounds of Hawaiian are used proficiently by more than 2,000 children. “It's important because I'm the only one in my family who speaks Hawaiian,” said Leiali'i Lee, a 10th grader at Nawahi, one of 23 immersion programs in the state. “I can make a difference and I can revive my language.” While fluency is still rare — just 1 percent of the state's 180,000 public school students attend immersion programs — Hawaiian words are commonplace around the islands, from vowel-filled town names such as Ka'a'awa and 'Aiea to popular fish like mahimahi. There's a weekly radio news report in Hawaiian. Tourists often are greeted in the language even before stepping off the plane. Hawaiian is finding its way into more books and Web sites. And it is taught as a foreign language at many island schools, public and private. The immersion schools carry this teaching further, of course. Nawahi, which has nearly 200 students from preschool through 12th grade, was founded in 1994 as a laboratory school affiliated with the University of Hawai'i at Hilo. Students are taught Hawaiian traditions and culture, such as growing sweet potatoes, building canoes and understanding the land. The school has succeeded despite financial and political challenges, and skepticism about educating in Hawaiian, the only indigenous language in the United States that is an official state language. Although about half the students are from low-income families, the school boasts a perfect graduation rate, with 80 percent moving on to college, well above the statewide average for public schools. A visit to Nawahi reveals its formula for success: small classes, a family-oriented environment and teachers dedicated to rescuing the Hawaiian language. “If you're not successful, I'm going to make you successful. That is my responsibility,” said teacher Hiapo Perreira, who in 2002 became the first person in the country to receive a master's degree in Hawaiian and who is now in the University of Hawai'i at Hilo's new doctoral program. “If my dream were to come true tomorrow..., every Hawaiian would know Hawaiian,” Perreira said. Student Akala Neves, a junior who hopes to attend Harvard or Stanford, explained why that's important: “If you know who you are, you're confident and you don't have to be afraid. ... This school teaches us we can compete with everybody.” In the tiny school library, besides the portraits of royalty, there are dozens of framed pictures of the students' families. “We don't want to do bad because our grandparents are watching,” said Lee, the 10th grader. Books are in Hawaiian, including many originally in English. With very few children's books available in Hawaiian, parents paste translations on top of the English text. So, for example, Shel Silverstein's popular book, “The Giving Tree,” becomes “O Kumula'au Aloha.” Critics say students could be held back by learning a language that's not “viable” in today's world. But school officials say Nawahi students have exceeded peers in standardized English tests. Studies have also suggested that highly bilingual students tend to have higher cognitive abilities. “What people don't realize is that we speak English. Right after we leave this campus, it's English,” Akala said. “When we go home, we speak English. So we have so much English.” State Sen. Clayton Hee, a longtime supporter of Hawaiian language programs, was encouraged to speak only English while growing up, like many other Hawaiians. “The assumption, ‘To be educated, you must speak English,' is a fallacy,” said Hee, a former educator and state Office of Hawaiian Affairs chairman. He finally learned Hawaiian in college and now uses it proudly and often. “It gave me a sense of identity. It gave me a sense of pride,” he said. Kapa'anaokalaokeola Oliveira, an assistant professor of Hawaiian at the University of Hawai'i, also expressed encouragement about the once-forbidden language. “Today, I think there's a revitalization. People are encouraging their children to speak Hawaiian,” she said. Still, Hawaiian is far from being saved. “It's still very close to being dead,” said William “Pila” Wilson, one of the founders of 'Aha Punana Leo language program and chairman of the Hawaiian program at the University of Hawai'i at Hilo. “A language is dead when children are no longer speaking it. Once children stopped speaking Hawaiian, especially to each other, we knew it was going to end.” In 1896, three years after the overthrow of the Hawaiian monarchy, a law was implemented, stating: “The English language shall be the medium and basis of instruction in all public and private schools.” “That was a real death knell,” said Albert J. Schutz, author of “The Voices of Eden: A History of Hawaiian Language Studies.” “That meant the younger people weren't using it anymore and it was only the older people that spoke the language.” As the Hawaiian elders died, so did the language. A 1917 editorial in the Hawaiian-language newspaper Ka Puuhonua discussed how the ban was already having a major impact in just two decades. “We now find that our mother tongue is being spoken in a broken manner. There are no children under the age of 15 who can speak the mother tongue in this land properly. ... And in a very short period, we will find that the language is gone,” the editorial said. A rare exception was the island of Ni'ihau, where because it was privately owned and isolated from the state's rules, Hawaiian thrived through the years. Ni'ihau currently has about 160 residents, all of whom speak Hawaiian. With extinction looming elsewhere, a resuscitation movement began in the 1970s. In 1978, Hawaiian was re-established as an official language of the state. In 1990, the federal government adopted a policy of recognizing the right to preserve, use, and support indigenous languages. Today, as hula and Hawaiian music spread beyond the islands, even non-Hawaiians are picking up the language. About a fifth of the students at Nawahi have no Hawaiian blood, such as blonde, freckle-faced freshman Kemele Lyon. “The reason I love to speak Hawaiian,” she said, “is because I think it's the most beautiful language I have ever heard, and every sentence is like poetry.” Before moving here from Southern California five years ago, all she knew in Hawaiian were the words “aloha” and “mahalo” (thank you). Her Hawaiian is now as graceful as the waterfalls outside Hilo. Lyon also knows how to use traditional plants as medicine, play ancient games and pound the taro plant into poi. “Everything in America is about you. In Hawaiian, it's about your kupuna (elders), grandparents, parents and your family,” she said. “I feel their way is my way. I would never claim to be Hawaiian, but in my mana'o (thoughts), I feel Hawaiian.” Almost all the students at Nawahi started out speaking English, but Kalehua Ontai, a bashful 11-year-old girl whose personality comes to life when she plays the ‘ukulele, only started learning English last year. “The Hawaiian language is my first language. The Hawaiian language is the language of my ancestors and it's the language of my land,” she said. One of the few students outside Ni'ihau who learned Hawaiian at home, she is an example of the progress made in the revival of the language. At Nawahi, the school day begins at 7:45 a.m. with the haunting moan of the conch shell, which serves as a school bell and calls everyone to gather in the open-air courtyard. Through chant, the students ask the teachers for permission to enter. Throughout the day, students use chants, some resounding and forceful, others playful and light. They end the day with song or prayer — echoing the cadences of their ancestors, which nearly went silent. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:19:15 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:19:15 -0700 Subject: Indigenous youth learn broadcast skills (fwd) Message-ID: Indigenous youth learn broadcast skills By Humberto Marquez Updated May 25, 2007, 03:54 pm http://www.finalcall.com/artman/publish/article_3520.shtml [Graphic: MGN Online/Timothy 6X'The new stations will help Indigenous people recover and preserve their culture, and to recognize it and value it for themselves.'] �Helena Salcedo, Venezuelan National Radio director CARACAS, Venezuela (IPS/GIN) - Youth from 10 different Indigenous groups in Venezuela are learning to be broadcast journalists, preparing for the launch of eight new Indigenous community radio stations this October. Eiker Garc��a and Nelson Maldonado, two young Ye��kuana Indians from the Watamo and La Esmeralda communities in the Amazon rainforest, traveled to Caracas in late April to learn new skills. They took a deep breath, then exhaled slowly, producing a long ��mmm�� sound, following the instructions of the professional radio presenter who was giving them breathing and elocution lessons. Mr. Garc��a and Mr. Maldonado��s home, which is about 500 miles south of Caracas, is one of the sites where a radio station is set to be installed and networked with the public Venezuelan National Radio station. ��We��re learning to overcome our fear of the microphone and how to conduct interviews,�� Mr. Garc��a said during a break in the lessons. He was still remembering the excitement of his first airplane flight. Mr. Maldonado said very few of their people were qualified for this work. ��The community sent us on this first course because we are cultural promoters back home,�� he said. Twenty-one young people, nearly all of them from remote border regions, participated in the short introductory course on radio broadcasting in late April, in preparation for the installation of the radio stations next October. The course was provided by the National Telecommunications Commission (CONATEL). ��CONATEL will assign the frequencies and provide the transmitters and other necessary equipment to install eight FM stations, and will also give support in technical and management aspects to guide those responsible for the facilities,�� said Wilfredo Morales, general services manager for the commission. Venezuelan National Radio director Helena Salcedo said the public station has carried out trial broadcasts in Indigenous languages, using its repeaters in border zones. ��The new stations will help Indigenous people recover and preserve their culture, and to recognize it and value it for themselves,�� Ms. Salcedo said. Some parts of the country do not receive any Venezuelan radio signal at all. Mr. Maldonado said that in isolated La Esmeralda, where his community is located, people can tune in only to Radio Casiquiare (the name of a river in the Amazon region), which retransmits broadcasts from government radio stations and is operated by members of the military. In Paez, a municipality in the extreme northwest of Venezuela, between the gulf of Venezuela and the Colombian gulf of Guajira, ��you can easily pick up Colombian television channels, but not Venezuelan ones,�� said Mar��a Alejandra Gonzalez, a young Wayau woman who is studying journalism and took the National Telecommunications Commission course. ��Throughout the Guajira peninsula we can listen to the Fe y Alegr��a radio station, which transmits in Wayunaiki and their news programs cover events on both sides of the border,�� Miss Gonzalez said. Fe y Alegr��a is a Catholic organization, with radio stations in several parts of both Colombia and Venezuela. Its programming in the language of the Wayau, or Guajiro, people is broadcast across the Guajira peninsula, which mainly falls within Colombian territory, but also extends into Venezuela. Miss Gonzalez believes that the new Indigenous radio station, further south where the Bari, Yucpa and Japreira peoples live, will be able to profit from the existing experience of Fe y Alegr��a��s Indigenous-language radio station, especially the way it has taken up the concerns, claims and proposals of the Indigenous communities. ��We also want to follow their example by creating an Indigenous Radiophonic Institute, like Fe y Alegr��a��s, but based on the new Indigenous community radio stations,�� said Wayau activist Anair�B Canbar, who is part of the team leading the recently created Indigenous Peoples Ministry. The eight radio stations ��will begin by broadcasting in the languages of the communities where they are based, but later there will also be programs to reach other communities within broadcasting range, in their own languages, as far as possible,�� Canbar said. Mr. Garc��a is one of those preparing for the multilingual phase of the radio stations. His mother tongue is Ye��kuana, but he also speaks the language of a neighboring Indigenous community, the Yanomami people. ��We want to identify and train Indigenous information workers in all the communities to work as journalists and send their reports by radio or by telephone to the radio stations, to provide material for Indigenous newscasts, which will then interact on the network,�� Canbar said. Funding for setting up the Indigenous radio stations is being provided by the Information Ministry, as part of its program for supporting community radio. The National Telecommunications Commission has registered 192 community stations so far. The Information Ministry also has oversight of the Venezuelan National Radio station. Mr. Morales from the telecommunications commission did not mention specific figures, but he said ��the investments are neither large nor costly in comparison with the service they will provide by empowering Indigenous communities.�� That is what young people like Mr. Garc��a and Mr. Maldonado are learning new skills for. ��Get ready to project your voice,�� said their instructor as he gave them the microphone. ��All Venezuela is listening to you now.�� At least a part of it will be listening, when the first of the Indigenous community stations comes on air. The new stations are scheduled to start broadcasting on Oct. 12, a date officially known as Columbus Day, but recognized by some groups as Indigenous Peoples�� Resistance Day. � Copyright 2007 FCN Publishing, FinalCall.com From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:29:26 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:29:26 -0700 Subject: Game technology stores virtual heritage (fwd) Message-ID: Game technology stores virtual heritage May 1, 2007 http://www.smh.com.au/news/games/game-technology-stores-virtual-heritage/2007/04/30/1177788053993.html# An indigenous virtual world has many uses, writes Beverley Head. MINING companies and property holders wrestling with native title requirements to document traditional cultural heritage could benefit from a novel application of computer game technology. A computer simulation that allows users to explore Sydney Cove prior to white settlement in 1788 provides a glimpse of the sorts of applications that mining companies could develop, its creators say. Called Virtual Warrane, the simulation is on display at Sydney's Customs House until May 6. Virtual Warrane is part of a broader initiative to capture indigenous knowledge on computer systems, which can then be used to protect, preserve and promote Aboriginal knowledge. Developed by indigenous multimedia company Cyberdreaming in association with the Australasian CRC for Interaction Design, Virtual Warrane is "proving the concept that we can build these virtual worlds quickly and effectively", says Jeff Jones, executive director of the CRC. Built using a modified version of GarageGames' Torque Game Engine and the Digital Songlines toolkit, Professor Jones said the CRC was currently exploring commercialisation options having invested a "couple of million dollars" on projects over the last couple of years. For example, versions of the Virtual Warrane game could be developed for education or tourism applications, and the CRC's Digital Songlines toolkit developed to help preserve and promote indigenous culture in online environments could also be commercialised. One application envisaged for the toolkit is to be used to capture knowledge about lands used for farming or mining, and aid the native title negotiation process between commercial enterprises and traditional owners. The CRC is already working with one property developer to explore how such systems could be used to fulfil native title obligations. Professor Jones said the CRC planned to this year explain to mining companies and property holders how to harness computer game technology to create virtual environments which act as repositories of Aboriginal knowledge. While such systems would meet companies' obligations to document the cultural heritage values of their sites, they would also help make employee heritage induction programs more effective than text-based alternatives, said Professor Jones. Brett Leavy, the chief executive of Cyberdreaming, and lead developer on Virtual Warrane, said the ultimate goal of the program was to generate a "virtual heritage system for recording Aboriginal knowledge". Mr Leavy, a Kooma man, said that the technology had been demonstrated to many Aboriginal communities already. "They see the medium and they get it. There is no problem from my mob," he said. The systems being developed only captured public domain knowledge and not secret or sacred Aboriginal knowledge. Andrew Buchanan, a partner with Allens Arthur Robinson, and native title expert said that under native title legislation mining companies were obliged to negotiate with the local land council to identify what heritage needed to be preserved before mining could commence. Often as part of the negotiations companies provide cultural heritage awareness programs for employees. He believed computer-based tools that could capture and disseminate indigenous knowledge would "probably be very useful in negotiations with the native title owners". At this stage much of the development being carried out using the Digital Songlines toolkit is exploratory. "Imagine a Google Earth interface that lets you go down and look at Aboriginal rock art in the region, or bush foods or bush medicine in the area," said Mr Leavy. Initially he expects that the systems will be used to increase the understanding and spread of knowledge in Aboriginal communities themselves; "When I'm walking country with my grandfather and he's telling me something it can trigger an audio file." In the longer term the knowledge can be shared with other communities. Virtual worlds could be integrated with VoIP communication in order to generate "community exchanges". According to Professor Jones, "this is about a knowledge-based experience in a 3D world," and while the current focus is on capturing and sharing indigenous knowledge, he foresees the eventual creation of a Virtual Australia knowledge base. LINKS + www.interactiondesign.com.au + www.virualwarrane.com.au + www.cyberdreaming.com.au From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:34:46 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:34:46 -0700 Subject: Geographic Technology as a Tool for Indigenous Empowerment (fwd) Message-ID: Peru Project Blog Tuesday, May 22, 2007 Geographic Technology as a Tool for Indigenous Empowerment http://www.villageearth.org/pages/Projects/Peru/perublog/2007/05/geographic-technology-as-tool-for.html There is only one month left before the monumental Indigenous Tribunal in the Ucayali region of the Amazon! As part of the Tribunal, Village Earth was asked to facilitate community mapping workshops for Shipibo Communities but we need your support to get the necessary resources to indigenous leaders. We've bundled these resources into a low-cost and easy to use "Mapping Kit" that we would like to give to community representatives participating in our free mapping workshop. You can help by purchasing one of these kits for a Shipibo community today! Support Village Earth and the Indigenous Peoples of the Amazon with your sponsorship of a Mapping Kit! (Contributions of any amount are welcome, greatly appreciated, and 100% tax-deductible.) Each Mapping Kit will include a hand-held GPS unit and Map Book of their territory to be given to community leaders. Village Earth will then provide the instruction in how to use this technology to their advantage. Mapping Kits will enable communities to: * Identify their boundaries to determine if outside interests are illegally taking their resources or colonizing their lands. * Identify illegal logging using the satellite imagery available in the map books. * Map existing resources to establish a baseline for future comparisons of resource depletion/restoration * Better manage and plan for the use of their limited resources. Village Earth has been using Geographic Information Systems (GIS) technology to create maps of indigenous territory combined with satellite images of the region. Some Shipibo leaders have already used these maps to dispute government and colonist land claims and build their case in support of indigenous land rights in the region. Your contribution not only provides the mapping resources, but will help further the greater collective vision for the alternative development of the region based on indigenous knowledge and values. By supporting the Shipibo's efforts at mobilizing the region and these community-based mapping endeavors, together we can: * Organize indigenous communities in the Ucayali region to increase their economic and political clout to determine their own futures * Teach GPS technology to indigenous leaders so they no longer have to rely on expensive and biased government GPS technicians * Support Shipibo efforts to reclaim and restore indigenous land stewardship practices. Labels: community organizing, empowerment, indigenous amazon, indigenous movement, shipibo posted by Village Earth2 at 2:05 PM From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:48:07 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:48:07 -0700 Subject: Digital Songlines (fwd link) Message-ID: Dear ILAT Subscribers, Per the posted story "Game technology stores virtual heritage" on ILAT just recently (though a bit late from the original of May 1st), here is a link to an online version of a virtual environment known as "Digital Songlines" mentioned in the above article. Enjoy! Digital Songlines http://songlines.interactiondesign.com.au/ Phil ILAT mg From anggarrgoon at GMAIL.COM Wed May 30 02:09:02 2007 From: anggarrgoon at GMAIL.COM (Claire Bowern) Date: Tue, 29 May 2007 21:09:02 -0500 Subject: English class for Aborigines (fwd) In-Reply-To: <20070529185314.nugjogogww88ws0c@www.email.arizona.edu> Message-ID: The really stupid thing about Brough's statement is that English is *already* compulsory -- the government abolished fully bilingual education 10 years ago and the two-way learning classes are technically immersion/shift to English classes (especially in areas where English is not used). He's the minister and he doesn't know that?? Claire From wjposer at LDC.UPENN.EDU Wed May 30 15:19:57 2007 From: wjposer at LDC.UPENN.EDU (William J Poser) Date: Wed, 30 May 2007 11:19:57 -0400 Subject: English class for Aborigines (fwd) In-Reply-To: <465CDCBE.3090208@gmail.com> Message-ID: Those interested in background or more details on the Australian situation may find Jane Simpson's posts on the "Transient Languages and Cultures" blog informative: http://blogs.usyd.edu.au/elac/ Bill From alittlewhiteman at OLC.EDU Wed May 30 17:57:55 2007 From: alittlewhiteman at OLC.EDU (Alvon Little Whiteman) Date: Wed, 30 May 2007 11:57:55 -0600 Subject: No subject Message-ID: Please change my email to my home one, which is; alvonlwm at hotmail.com Thank you, Alvon LWM Alvon Little Whiteman Health/Disabilities/Mental Health Coordinator Oglala Lakota College Head Start Program Box 490 Kyle, SD 57752 605-455-6118 (phone) 605-455-6116 (fax) -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 30 18:23:46 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 30 May 2007 11:23:46 -0700 Subject: No subject In-Reply-To: <000301c7a2e4$0febe6f0$2fc3b4d0$@edu> Message-ID: Consider it done!  l8ter, Phil Quoting Alvon Little Whiteman : > Please change my email to my home one, which is; alvonlwm at hotmail.com Thank > you, Alvon LWM > > > > Alvon Little Whiteman > > Health/Disabilities/Mental Health Coordinator > > Oglala Lakota College Head Start Program > > Box 490 > > Kyle, SD 57752 > > 605-455-6118 (phone) > > 605-455-6116 (fax) -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Tue May 1 23:37:30 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 1 May 2007 16:37:30 -0700 Subject: Tribal preschool adds Luiseño language classes (fwd) Message-ID: Tribal preschool adds Luise?o language classes Download story podcast 11:28 PM PDT on Saturday, April 28, 2007 By JAMIE AYALA The Press-Enterprise http://www.pe.com/localnews/inland/stories/PE_News_Local_D_native29.3ed4553.html SOBOBA INDIAN RESERVATION - To the faint tune of the children's song "Are You Sleeping?" Soboba tribal preschoolers count their fingers in their native language, Luise?o. "Supul, weh, paahay (One, two, three). Supul, weh, paahay. Wasa, mahaar (four, five). Wasa, mahaar." The addition of language lessons is one of the changes in the reservation preschool program since the Soboba Band of Luise?o Indians started operating it in 2000. [photo inset - Silvia Flores / The Press-Enterprise Alphabet cards for the Luise?o language line the wall behind Elaine Ohayon, an assessment teacher, in the classroom for 3-year-olds at the Soboba Tribal Preschool in San Jacinto.] "It helps keep their heritage alive," said parent Shawn Briones. Shortly after Ahmium Preschool closed its doors, Soboba began its own program. Ahmium had been in operation for about 25 years but lost its state funding because parents earned more than the revenue limit for financial aid. The new program still functions on grants but also has tribal financial support as well, said Rose Salgado, tribal secretary. "The need was still there, so it was important to keep the program going," she said. The preschool, which is run out of the former Noli Indian School off Soboba Road, is open only to American Indian families, at no cost. Tribal members get first priority. Today there are 54 children, mostly 3- and 4-years-olds, enrolled in morning and afternoon sessions. There are two head classroom teachers and two additional teachers to provide individualized instruction. Over the past few years, Director Linda Bednar has helped implement several changes in the program, including emphasis on academics and a year-round schedule. "This isn't a day care," Bednar said. "And a program is more successful if it has continuity." A new after-school accelerated reading program was started recently. Children who are ahead in reading work with teens on more advanced studies. Also new is optional homework and a parent committee. During the summer, an infant circle time is held for children up to 24 months old to expose them to the preschool environment A full-time cook is also on staff for breakfast and lunch. Bednar said she wants to avoid unhealthy meals. The cook also helps with the school library. Kathy Lopez said she did not feel her older daughter, now 7, was prepared for kindergarten through the former preschool program. But since her other daughter started attending, she is more confident about the program, she said. "She is writing her name and working on homework," Lopez said. Culture has also been a heavy mandate from tribal members. "That's something they don't provide in public schools," Salgado said. Classrooms are decorated with Indian artifacts and symbols. One has a letter bulletin board with photos such as an arrowhead, a buffalo and a canoe. Fridays are considered culture day and often include guest speakers who demonstrate things like how to make wiiwish, an Indian dish made with acorns, and which local flora and fauna have medicinal or cooking uses. For a half-hour every day, children concentrate on the Luise?o language. Every year, 225 new words are introduced and taught. To reinforce the language at home, parents receive a monthly sheet of word samples and homemade books. Eric Elliott, language specialist at Pechanga, and Bill Madrigal, who teaches local Luise?o classes for adults, created teaching materials. Still, teachers must find ways to incorporate the lessons. "How are you?" teacher Dawn Murphey asks each child in Luise?o and English. In a small, tired voice, 4-year-old Shyann Morreo pronounces that she is "qay looviq," or not good. The group proceeds through short activities like singing the numbers and a game practicing how to say certain colors. Murphey, a native from the San Juan Capistrano tribe, Juane?o, said she tries using the Luise?o words throughout the day. "We're still learning ourselves," she said. Bednar doesn't want to lose the progress students are making, especially with the language. She is pushing for additional grade levels. Salgado said the tribe still needs to consider the details of such expansion, especially costs. Reach Jamie Ayala at 951-763-3451 or jayala at pe.com From cashcash at EMAIL.ARIZONA.EDU Wed May 2 16:11:27 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 2 May 2007 09:11:27 -0700 Subject: Web site tries to preserve language (fwd) Message-ID: Web site tries to preserve language Posted: May 02, 2007 by: The Associated Press http://www.indiancountry.com/content.cfm?id=1096414916 GREEN BAY, Wis. (AP) - A University of Wisconsin - Green Bay professor and an Oneida Nation of Wisconsin tribal elder have created a Web site to help try to save the Oneida language. For the past year and a half, professor Clifford Abbott and tribal elder Maria Hinton have tried to transform a printed dictionary into a searchable online database that includes sound samples. ''Culture and language goes together,'' said Hinton, 96, who learned the language from her grandparents as a child. She started speaking English when she was 7. The endurance of the language transmits generations of stories, history and faith, Hinton said. Oneida is in the Iroquoian family of languages and is more distantly related to Cherokee. It has an extensive history of oral literature and only has been written down in the past few generations. According to the 2000 U.S. Census, there are 553 speakers of Oneida - 429 of them in Wisconsin. Like other American Indian languages, the danger of extinction has inspired preservation efforts. Students at the Oneida Nation schools learn to speak and write it. But only about a dozen fluent native speakers remain. Abbott and Hinton say they have put about 4,000 words online, including about 900 sound samples of pronunciation. The English-to-Oneida part of the database is only available now. ''We decided what we really needed was sound,'' said Abbott, a professor of communication and First Nation studies who started studying the Oneida language as a graduate student. ''It's easy to look up a word, but to know what it should sound like is another story.'' They're about a quarter of the way through the dictionary, but the Web site already is being used for one of Abbott's grammar classes. The site includes texts on grammar and will one day have sample stories in Oneida. Abbott said she expects it to be a few more years before the online dictionary is complete. Besides the Oneida reservation near Green Bay, the other reservations are in New York and Ontario. From cashcash at EMAIL.ARIZONA.EDU Thu May 3 17:14:20 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 3 May 2007 10:14:20 -0700 Subject: Native Language Revitalization National Summit (fwd link) Message-ID: Native Language Revitalization National Summit Monday, June 4th and Tuesday, 5th, 2007 Washington DC Smithsonian Museum of the American Indian & United States Senate Russell Building "Native Language Revitalization Today, Never Give Up" Celebrating Passage of The Ester Martinez Native American Languages Preservation Act of 2006 For more info go to: National Alliance to Save Native Languages http://www.savenativelanguages.org/2007languagesummit.html From cashcash at EMAIL.ARIZONA.EDU Thu May 3 17:18:06 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 3 May 2007 10:18:06 -0700 Subject: Saving languages (fwd link) Message-ID: Saving languages (Australia) Aboriginal community organisations can apply for one-off grants worth up to $25,000 to protect and teach Aboriginal languages. Minister for Aboriginal Affairs Paul Lynch said for Aboriginal people, language is a direct link to their identity, land and country, reflecting their unique way of looking at the world. Applications for close on Friday, May 25. For more information or to get an application form visit www.alrrc.nsw.gov.au or call 9219 0700. http://www.alrrc.nsw.gov.au/ From cashcash at EMAIL.ARIZONA.EDU Thu May 3 18:19:24 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 3 May 2007 11:19:24 -0700 Subject: Guardians of Language, Memory and Lifeways: Tribal Archives, Libraries, and Museums (fwd) Message-ID: MEDIA RELEASE National Conference to Spotlight Native American Archives, Libraries and Museums Oklahoma City, OK. ? American Indian librarians, historians, tribal leaders and others interested in tribal cultural preservation will gather at the Sheraton Hotel and Conference Center in downtown Oklahoma City from Oct. 23-25, 2007 for a national conference of tribal archives, libraries, and museums. The 2007 event builds on two previous conferences that were held in Arizona during 2003 and 2005. This year?s conference, "Guardians of Language, Memory and Lifeways: Tribal Archives, Libraries, and Museums,? is hosted by the Oklahoma Department of Libraries with support from the Oklahoma Museums Association, Red Earth, Inc., and tribal representatives from throughout Oklahoma. An envisioning committee, made up of leaders from throughout the nation, is providing guidance on issues of critical importance to tribal cultural entities. The two-and-a-half day conference will provide 56 concurrent sessions, keynote presentations with renowned speakers, hands-on workshops, and a variety of networking opportunities. A series of day-long pre-conference workshops are scheduled for Monday, Oct. 22. Major funding for the conference is provided by the Institute of Museum and Library Services, the Oklahoma Department of Libraries, and the Western Council of State Libraries. For registration, exhibitor, sponsorship, or other information on the Tribal Archives, Libraries, and Museums Conference, visit www.tribalconference.org or phone the conference office at 405-522-3515. The deadline for submitting scholarship applications for the 2007 National Conference of Tribal Archives, Libraries, and Museums is May 16, 2007. From cashcash at EMAIL.ARIZONA.EDU Sat May 5 06:11:04 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 4 May 2007 23:11:04 -0700 Subject: Bible translated into Aboriginal language (fwd) Message-ID: Bible translated into Aboriginal language [Transcript - This is a transcript from AM. The program is broadcast around Australia at 08:00 on ABC Local Radio. You can also listen to the story in REAL AUDIO and WINDOWS MEDIA and MP3 formats.] AM - Saturday, 5 May , 2007 08:26:07 Reporter: Anne Barker http://www.abc.net.au/am/content/2007/s1915156.htm ELIZABETH JACKSON: It's the world's oldest book, but it's taken 2,000 years to translate the complete Bible into an Aboriginal language. But today in Katherine, in the Northern Territory, the Anglican Church will launch the first full Bible in Kriol. It's a project that's taken nearly 30 years, as Anne Barker reports. (sound of the Lord's Prayer being said in Kriol) ANNE BARKER: That's the Lord's Prayer in Kriol. Originally known as Pigeon English, it's now the most widely spoken Indigenous language in Australia. (sound of the Lord's Prayer being said in Kriol) Thirty-thousand people speak Kriol as their first language, from western Queensland, across the Top End, to the Kimberley in Western Australia. But until now the many churchgoers among them, like Michael Miller, have never been able to read the entire Bible in Kriol. MICHAEL MILLER: Kriol important to me, because it is my language. English very hard for me. Only Kriol I understand. ANNE BARKER: How often do you read the Bible? MICHAEL MILLER: I read Bible every day and every night. ANNE BARKER: Today, more than 100 years after the first Christian missionaries arrived in Arnhem Land, the Anglican Church is launching Australia's first complete Bible in an Indigenous language. MARGARET MICKAN: We've managed to do the whole Bible, which is pretty amazing when you think of some of the topics covered in the Old Testament. ANNE BARKER: It's a project that's taken nearly 30 years and 100 translators, and one of its coordinators, Margaret Mickan, says despite the similarities with English, it's been no easy task. MARGARET MICKAN: Because of the type of language Kriol is, which is a modern Aboriginal language which grew out of English and Aboriginal languages, it sometimes sounds as if Kriol words are English words, but often they have a different meaning. And so we'd have to be careful on both sides, both that we don't just think 'Oh this is the same as the English word' and translate that. And so it's a complex job still. (sound of the Bible being read aloud in Kriol) ANNE BARKER: Perhaps the biggest challenge was to translate the Bible not just literally, but culturally, to give it an Indigenous context. In the 23rd Psalm, for example, the shepherd minding his sheep became a stockman mustering cattle. (sound of the Bible being read aloud in Kriol) And one linguist, Peter Carroll, says even the phrase "to love God with all one's heart" threw up a challenge. PETER CARROLL: The Gunwinggu people use a different part of the body to express emotions, and they have a word that is, broadly translated, "insides". And so that to love God with all your heart was to want God with all your insides. And it was that use of the word "insides", not the word of "heart", that established the right connection with emotions and made the translations effective. So the translator really needs to understand both languages and both cultures. From cashcash at EMAIL.ARIZONA.EDU Sat May 5 06:18:42 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Fri, 4 May 2007 23:18:42 -0700 Subject: Theorizing Digital Cultural Heritage (fwd link) Message-ID: Theorizing Digital Cultural Heritage A Critical Discourse Edited by Fiona Cameron and Sarah Kenderdine April 2007 7 x 9, 528 pp., 53 illus. $40.00/?25.95 (CLOTH) ISBN-10: 0-262-03353-4 ISBN-13: 978-0-262-03353-4 http://mitpress.mit.edu/catalog/item/default.asp?ttype=2&tid=10921 From cashcash at EMAIL.ARIZONA.EDU Sat May 5 17:12:18 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sat, 5 May 2007 10:12:18 -0700 Subject: Cree Language Instructor (fwd) Message-ID: Cree Language Instructor Temporary, Part-time The University of Winnipeg WII CHIIWAAKANAK LEARNING CENTRE ?Coming Together with Aboriginal Languages? Project http://www.firstperspective.ca/employment/emp-05-15-2007-01.html From pa2 at SOAS.AC.UK Sun May 6 14:38:04 2007 From: pa2 at SOAS.AC.UK (Peter Austin) Date: Sun, 6 May 2007 14:38:04 +0000 Subject: Jobs available at School of Oriental and African Studies Message-ID: Jobs available at School of Oriental and African Studies The Endangered Languages Academic Programme (ELAP) in the Department of Linguistics at SOAS is seeking to fill two new three-year posts available from September 2007: 1. Research Fellow to carry out research, teach, and supervise students in Language Support and Revitalisation. Applicants should clearly describe their research plans for the three years of the post. Teaching will include involvement in an existing MA half-unit ?Applied Language Documentation and Description? and an undergraduate half-unit ?Language, Society and Communication? plus contributions to planned new half-units in ?Language Revitalisation? and ?Multimedia and Language Support?. Applicants should hold a PhD in Linguistics with a focus on language support and revitalisation, have relevant publications, and demonstrated ability to teach at university level. Field experience, preferably through working with an endangered language community, would be an advantage. Annual salary will be ?31,189 ? ?40,582. For further details and application procedures see http://www.soas.ac.uk/departments/index.cfm?navid=1134. The closing date for applications is 30th May 2007. 2. Post-doctoral Researcher to carry out research, teach, and supervise students in Language Documentation and Technology. Applicants will be expected to propose a 3-year research project in the area of theory and application of information and media technologies in language documentation. Teaching is normally one course per term and will include involvement in an existing MA half-unit ?Technology and Language Documentation? and in a planned new half-unit ?Multimedia and Language Support?, with the opportunity to develop new courses in the future. Applicants should hold a PhD in Linguistics with a focus on language documentation and technology, and relevant publications. Teaching and field experience, preferably through working with an endangered language community, would be an advantage. Annual salary will be ?22,986- ?25,321. For further details and application procedures see http://www.soas.ac.uk/departments/index.cfm?navid=3496. The closing date for applications is 22nd May 2007. ELAP currently has six full-time academic staff (three permanent staff and three post-doctoral fellows), 26 post-graduate students and several visitors and research associates. Appointees will be expected to work closely with staff and students in the Department of Linguistics, including the ELAP, and the Endangered Languages Archive. For further information about the Endangered Languages Project see www.hrelp.org. Prof Peter K. Austin Marit Rausing Chair in Field Linguistics Director, Endangered Languages Academic Program Department of Linguistics, SOAS Thornhaugh Street, Russell Square London WC1H 0XG United Kingdom web: http://www.hrelp.org/aboutus/staff/index.php?cd=pa From cashcash at EMAIL.ARIZONA.EDU Sun May 6 16:33:01 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 6 May 2007 09:33:01 -0700 Subject: 16 schools to rescue Náhuatl (fwd) Message-ID: 16 schools to rescue N?huatl Wire services El Universal Domingo 06 de mayo de 2007 http://www.eluniversal.com.mx/miami/24505.html Capital government attempts to preserve the indigenous language. The government of Mexico City, once the center of the Aztec civilization, will begin efforts to rescue the indigenous N?huatl language, an official source told EFE Saturday. The head of the council for native peoples and districts of the Federal District (Mexico City), Fabiola Poblano, said that starting in 2008, N?huatl will be studied as a regular subject for up to two hours a day in its 16 high schools and will be offered as a major at the University of Mexico City. The intention is to meet the need to preserve, restore and develop everything related to Mexico?s original cultures. N?huatl was chosen since it was one of the chief indigenous languages in this country, the official said. The source said that this educational program will teach N?huatl supported by "all the knowledge of medicine, architecture, philosophy and mathematics of Mexico?s ancient societies." Poblano said there are also plans to introduce the study of these indigenous cultures in public and private schools at the primary and middle-school level. In Mexico, some 62 indigenous languages remain extant, among which the most important are N?huatl, Maya and Mixtec. According to the National Commission for the Development of Indigenous Peoples, between 2000 and 2005 the number of indigenous-language speakers diminished significantly. A study by the commission shows that in 2000 there were 2.4 million speakers of N?huatl, 1.4 million of Maya, and 423,000 of Mixtec. Five years later, the number had dropped to 1.3 million for N?huatl, 759,000 for Maya and 410,000 for Mixtec. In Mexico City, some 200,000 indigenous peoples keep their languages, traditions and customs alive. From mona at ALLIESMEDIAART.COM Sun May 6 21:20:55 2007 From: mona at ALLIESMEDIAART.COM (MSmith) Date: Sun, 6 May 2007 16:20:55 -0500 Subject: Any folks specifically working on Native art that is based on Native languages? Message-ID: Just trying to find compadres... M -- Mona M. Smith Allies: media/art 4720 32nd Ave. So. Mpls., MN 55406 http://www.alliesmediaart.com 612.721.8055 -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Tue May 8 17:06:13 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 8 May 2007 10:06:13 -0700 Subject: Tribal-language teaching struggles (fwd) Message-ID: Story available at http://www.billingsgazette.net/articles/2007/05/08/news/state/40-tribal.txt Published on Tuesday, May 08, 2007. Last modified on 5/8/2007 at 12:27 am Tribal-language teaching struggles By JODI RAVE Missoulian BOZEMAN - Verda King gets excited when she talks about teaching youths in a nearby public school how to speak the Cheyenne language from her office at the Dull Knife Community College. "This class has done a marvelous job," King said of her 12 students. "We've translated nursery rhymes, like Humpty Dumpty. And it's been fun. We've learned Cheyenne songs, and I'm learning my own language." She's teaching 12 students in an elementary school in Colstrip by satellite from a tribal college classroom on the Northern Cheyenne Reservation in southeastern Montana. Language teachers like King are passionate in their desire to preserve the language and believe they can make a difference. But they face many obstacles, such as the lack of K-12 curricula and state support that effectively prevent them from teaching students their American Indian languages like Cree, Gros Ventre, Kootenai and Nakota. Typically, the number of new language speakers remains stagnant. The most proven method of teaching a language is through immersion schools, but the state Legislature recently nixed House Bill 750, a bill that called for the state to provide funding for three existing tribe-based immersion schools, including the Gros Ventre, Salish and Blackfeet programs. The bill never made it out of committee to reach a full vote before the Legislature. About 90 percent of Indian students attend public schools. It has been difficult for tribes to start their own immersion schools independent of the state because they can't afford it. The Confederated Salish and Kootenai Tribes were able to create an immersion school because the tribe pays for the majority of the private school's operating budget. But other tribes in the state don't have the same economic options to start their own. In the past, federal grants typically precluded funding to go to immersion schools. But in 2006 Congress passed the Esther Martinez Native American Languages Preservation Act, which promises to revive language preservation efforts and the act makes immersion school funding a high priority. Fort Belknap is one of the first reservations in Montana to apply for the grant, which could infuse the community with $300,000 over a three-year period. Meanwhile, tribal-language teachers typically are left using myriad and unsystematic methods in language instruction since they don't have a standardized curriculum. The Office of Public Instruction doesn't have a budget for language preservation. "We're doing very little because we don't have any money dedicated to language programs," said Lynn Hinch, the bilingual specialist for the state Office of Public Instruction. "We need a K-12 program. Teachers here talked about teaching three times a week for 15 minutes. You can't teach a language in 15 minutes. Spanish teachers wouldn't put up with that. English teachers wouldn't put up with that. Math teachers wouldn't put up with that." Tribal languages have "little support at the state level," said Hinch. American Indians say they lack state support because they are still fighting historic assimilation practices that stripped indigenous people of their language, said Henrietta Mann, a Montana State University professor emeritus. "Those that came to live with us were steeped in their own cultural world views and wanted everyone else to be like them, to the way we were educated to the way we're supposed to think," said Mann. "In order to accomplish that, they sought to destroy Native languages. "You still have this tendency to want to change us, to homogenize us. It hasn't changed," said Mann. "I think it's a threat to them," said Minerva Allen, a tribal elder cultural coordinator for the communities of the Fort Belknap Reservation. "They feel they can't understand us and they want us all to be equal in their sense of equal, not in ours. They want us all to be in this melting pot of all races. They had a hard time getting us to learn English and now we want to turn around and learn our Native language." But many people fail to understand that a bilingual speaker more readily absorbs new knowledge and abstract concepts because they can view and participate in life from multiple vantage points, said Richard Little Bear, president of the Dull Knife Community College. Rebuilding a language base isn't easy work. One of the first steps is to create a persistent awareness of the language, said Tachini Pete, executive director of Nkwusm, a Salish revitalization school on the Flathead Reservation. Language preservation is at a critical level because most fluent language speakers are dying. "We could lose 30 or 40 speakers in a matter of two or three years," said Pete. Today, there are only 56 people who grew up speaking Salish as a first language. The tribe lost about 50 speakers in the last 15 years. Most speakers are now over age 70. "We got to teach the young adults and teachers to teach the language before the elders are gone," said the 69-year-old Allen. "That's why I'm always telling everybody, 'Hurry, I only have a few years to live.' " Reporter Jodi Rave can be reached at 800-366-7186 or at jodi.rave at lee.net. Copyright ? The Billings Gazette, a division of Lee Enterprises. From andrekar at NCIDC.ORG Tue May 8 20:26:23 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 8 May 2007 13:26:23 -0700 Subject: Save Native Languages Summit Message-ID: Enclosed you will find information on the Native Language National Summit. We would love to get some participation from the California tribes. -------------- next part -------------- A non-text attachment was scrubbed... Name: summitpacketupdated.pdf Type: application/octet-stream Size: 1640273 bytes Desc: not available URL: -------------- next part -------------- From andrekar at NCIDC.ORG Tue May 8 20:30:51 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 8 May 2007 13:30:51 -0700 Subject: Request for Proposals - Curriculum Specialist Message-ID: Reply-To: sgehr at karuk.us The full RFP is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf REQUEST FOR PROPOSALS Proposal Deadline: May 21, 2007 at 5:00 PM The Karuk Tribe of California requests responses from qualified individuals to perform the following Tasks as a Curriculum Specialist to the Karuk Language Program. The Curriculum Specialist will contribute to the content development of multi-media educational software for a Karuk Language Distance Education Course. The Curriculum Specialist will support the research and development of a quality curriculum. Tasks: o Review and provide written comments on the current outline for the Karuk Language Distance Education Course. o Recommend additional curriculum or media needed for the course. o Provide written comments and suggestions to the Language Program Director for collaboration with Graphic Artists and Computer Specialists for development of the course curriculum. o Write, edit and/or revise content to meet specific learning objectives as needed. Deliverables: o Submission of written comments, recommendations and content for the Karuk Language Distance Education Course to the Karuk Language Program Director. Desired Qualifications: 1. Bachelor?s degree or progressively responsible work experience may be substituted for a bachelor?s degree. 2. Minimum of two years as teacher of a language other than English. 3. Demonstrated ability as a curriculum developer. 4. Knowledge of local Native American traditions, culture and history. 5. Experience with distance education and interactive learning technology. 6. Ability to work as part of a team. Responses to this Request for Proposals should include the following: 1. A statement of qualifications and credentials, including relevant work history, in resume form. 2. Sample of prior curriculum work. 3. A proposed approach and rationale for completion of the contract tasks described above, including descriptions of similar work previously completed and the results/benefits achieved. 4. Proposed timeline for completion of all tasks. 5. A lump sum price with travel expenses. 6. Names and telephone numbers of three client references. Responses must be hand, mail, email, or fax delivered by May 21, 2007 at 5:00 PM to: Sara Spence, Human Resources Manager Karuk Tribe of California 64236 Second Avenue Happy Camp, CA 96039 (800) 505-2785, Extension 2010 Faxes will be accepted at (530) 493-1611 Emails will be accepted at sspence at karuk.us In accordance with the Indian Preference Act of 1934 and the Tribal Employment Rights Ordinance (TERO), Indian Preference will apply in the selection process. All contracts over $2500 are subject to a 1% TERO tax. Standard Contract Language is available in the full RFP which is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf -- Susan Gehr Karuk Language Program Director Karuk Tribe of California PO Box 1016, Happy Camp, CA 96039 (800) 505-2785 x2205 NEW FAX # (530) 493-1658 Karuk Language Resources on the Web - http://www.karuk.org/ Karuk Section of William Bright's Site - http://ncidc.org/bright/ karuk.html Karuk Dictionary - http://dictionary.karuk.org/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Tue May 8 23:16:59 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Tue, 8 May 2007 16:16:59 -0700 Subject: Indigenous Languages In School Message-ID: Click Here: Check out "BBC NEWS | World | Americas | Mexico City to teach Aztec tongue" Efforts to teach Nahautl, the Aztec language, as a mandatory part of the curriculum in the Mexico City schools. The person who posted it said that there are some mistakes in the article, but he didn't elaborate what they were. Nevertherless, it's an interesting development. -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 9 19:04:24 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 9 May 2007 12:04:24 -0700 Subject: Standing Rock Chairman Stands Up for the Language (fwd) Message-ID: Standing Rock Chairman Stands Up for the Language Recvd from the latest issue of "Language News" 2007 Lakota Langauge Consortium http://www.lakhota.org/html/news.html We are pleased to announce that this spring, the Standing Rock Sioux tribe officially launched a large-scale language revitalization initiative. Chairman Ron His Horse is Thunder is fulfilling his commitment to bring Lakota language back to the people of Standing Rock. The initiative, undertaken with the technical assistance of the Lakota Language Consortium, provides every K-12 student on the reservation with Level 1 and Level 2 textbooks, as well as supplementary materials. Over 2000 students in eight schools will participate?the first coordinated effort by any of the Lakota tribes to fully implement the language revitalization curriculum. The tribe?s initiative is being directed by the Education Committee under the leadership of Jesse Taken Alive and the SRST?s Tribal Department of Higher Education. Managing and coordinating the training and scheduling of the program, is Tribal Education Manager, Ms. Sacheen Whitetail, who has worked diligently to ensure that all participating schools teach Lakota for the necessary number of hours per week. The tribe?s hope is that this effort will encourage schools to become more fully involved in teaching to tribal youth. At the beginning of the school year the materials will be distributed, and the tribe and LLC personnel will introduce parents and communities to program goals, and provide some practical help for parents in assisting their children with language learning in the home, and supporting its use in school. The goal of the initiative is for students to achieve proficiency in Lakota after the fourth year of regular use. By the eighth year, the tribe expects that there will be some level of fluency for the children in reading and writing. One important way the tribe will help ensure their goals are being met is by implementing pre- and post-tests for all students studying the language. This will help determine how schools are doing in their instruction of Lakota, as well as challenges students face in their studies. The results of these tests will help schools improve their language programs, while establishing more accountability for teachers and students alike. Critical to launching this program is a thorough teaching-training program in June 2007, a three-week summer course taught at Sitting Bull College in Fort Yates, North Dakota. More than 30 teachers working with Lakota language in the Standing Rock school systems will join this intensive training session. From nflrc at HAWAII.EDU Fri May 11 04:12:46 2007 From: nflrc at HAWAII.EDU (National Foreign Language Resource Center) Date: Thu, 10 May 2007 18:12:46 -1000 Subject: TBLT 2007 registration reminder Message-ID: Our apologies for any cross-postings . . . Dear colleague, The early-bird registration deadline for the Hawaii TBLT 2007 conference is May 15, 2007. Registration forms and instructions are available on the TBLT 2007 web site at: http://www.hawaii.edu/tblt2007/registration.html **Important note for participants registering from outside of the U.S.: It is possible to pay registration fees via a direct bank-to-bank wire transfer, should you need to do so. If you would like to utilize this method for paying your registration fees, please send a message to us at organizers at tblt2007.org and we will provide you with further instructions. Here is an overview of the TBLT 2007 schedule. For more information, please consult the web site. All conference events will take place in the Imin International Conference Center on the University of Hawaii at Manoa Campus. Please see the "Transportation" page on the web site for directions to the conference venue. The only exception will be the Friday evening optional social event hosted at the Waikiki Aquarium. Thursday, September 20 2:30-4:30 pm: Registration 4:30-6:00 pm: Welcome and Plenary Session #1: Kris Van den Branden, Task-based language education: from theory to practice... and back again. 6:00-8:00 pm: Opening Reception Friday, September 21 8:00-8:30 am: Registration (ongoing throughout the day) 8:30-10:00 am: Concurrent Presentation Sessions 10:00-10:30 am: Coffee Break 10:30-11:30 am: Concurrent Presentation Sessions 11:30-1:00 pm: Lunch 1:00-2:30 pm: Concurrent Presentation Sessions 2:30-3:00 pm: Coffee Break 3:00-4:00 pm: Concurrent Presentation Sessions 4:00-4:30 pm: Break 4:30-6:00 pm: Plenary Session #2: Peter Robinson, Rethinking-for-speaking and L2 task demands: The Cognition Hypothesis, task classification and sequencing AND Peter Skehan, Evidence and interpretation: Attentional limitations and the Cognition Hypothesis in task-based performance 6:30-9:00 pm: TBLT 2007 Social at the Waikiki Aquarium (extra ticketed event) Saturday, September 22 8:00-8:30 am: Registration & Poster Set-up (viewing available throughout the day) 8:30-10:00 am: Concurrent Presentation Sessions 10:00-10:30 am: Coffee Break 10:30-11:30 am: Concurrent Presentation Sessions 11:30-12:30 pm: Lunch 12:30-1:30 pm: Poster Viewing with Presenters on site 1:30-2:30 pm: Concurrent Presentation Sessions 2:30-3:00 pm: Coffee Break 3:00-4:00 pm: Concurrent Presentation Sessions 4:00-4:30 pm: Break 4:30-6:00 pm: Closing and Plenary Session #3: Virginia Samuda, Tasks, design, and the architecture of pedagogic spaces We look forward to seeing you in Hawaii in September. Sincerely, TBLT 2007 Organizing Committee From susan.penfield at GMAIL.COM Sun May 13 15:57:35 2007 From: susan.penfield at GMAIL.COM (Susan Penfield) Date: Sun, 13 May 2007 08:57:35 -0700 Subject: Wisconsin Oneida Message-ID: Nice short article about the work going on with the Wisconsin Oneida Nation...apologies for any cross-posts... http://tribalartery.blogspot.com/2007/05/speaking-of-native-tongues-wisconsin.html -- ____________________________________________________________ Susan D. Penfield, Ph.D. Associate Director, Center for Educational Resources in Culture, Language and Literacy (CERCLL) Department of English (Primary) American Indian Language Development Institute (AILDI) Second Language Acquistion &Teaching Ph.D. Program (SLAT) Department of Language,Reading and Culture Department of Linguistics The Southwest Center (Research) Phone for messages: (520) 621-1836 "Every language is an old-growth forest of the mind, a watershed of thought, an ecosystem of spiritual possibilities." Wade Davis...(on a Starbucks cup...) -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sun May 13 16:15:38 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 13 May 2007 09:15:38 -0700 Subject: Curriculum Specialist Message-ID: The full RFP is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf REQUEST FOR PROPOSALS Proposal Deadline: May 21, 2007 at 5:00 PM The Karuk Tribe of California requests responses from qualified individuals to perform the following Tasks as a Curriculum Specialist to the Karuk Language Program. The Curriculum Specialist will contribute to the content development of multi-media educational software for a Karuk Language Distance Education Course. The Curriculum Specialist will support the research and development of a quality curriculum. Tasks: o Review and provide written comments on the current outline for the Karuk Language Distance Education Course. o Recommend additional curriculum or media needed for the course. o Provide written comments and suggestions to the Language Program Director for collaboration with Graphic Artists and Computer Specialists for development of the course curriculum. o Write, edit and/or revise content to meet specific learning objectives as needed. Deliverables: o Submission of written comments, recommendations and content for the Karuk Language Distance Education Course to the Karuk Language Program Director. Desired Qualifications: 1. Bachelor?s degree or progressively responsible work experience may be substituted for a bachelor?s degree. 2. Minimum of two years as teacher of a language other than English. 3. Demonstrated ability as a curriculum developer. 4. Knowledge of local Native American traditions, culture and history. 5. Experience with distance education and interactive learning technology. 6. Ability to work as part of a team. Responses to this Request for Proposals should include the following: 1. A statement of qualifications and credentials, including relevant work history, in resume form. 2. Sample of prior curriculum work. 3. A proposed approach and rationale for completion of the contract tasks described above, including descriptions of similar work previously completed and the results/benefits achieved. 4. Proposed timeline for completion of all tasks. 5. A lump sum price with travel expenses. 6. Names and telephone numbers of three client references. Responses must be hand, mail, email, or fax delivered by May 21, 2007 at 5:00 PM to: Sara Spence, Human Resources Manager Karuk Tribe of California 64236 Second Avenue Happy Camp, CA 96039 (800) 505-2785, Extension 2010 Faxes will be accepted at (530) 493-1611 Emails will be accepted at sspe- at karuk.us In accordance with the Indian Preference Act of 1934 and the Tribal Employment Rights Ordinance (TERO), Indian Preference will apply in the selection process. All contracts over $2500 are subject to a 1% TERO tax. Standard Contract Language is available in the full RFP which is available at http://www.karuk.us/jobs/pdf/Curriculum.pdf -- Susan Gehr Karuk Language Program Director Karuk Tribe of California PO Box 1016, Happy Camp, CA 96039 (800) 505-2785 x2205 NEW FAX # (530) 493-1658 Karuk Language Resources on the Web - http://www.karuk.org/ Karuk Section of William Bright's Site - http://ncidc.org/bright/ karuk.html Karuk Dictionary - http://dictionary.karuk.org/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Sun May 13 17:47:49 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Sun, 13 May 2007 10:47:49 -0700 Subject: Oneida Language Website Message-ID: http://language.oneidanation.org/ From cashcash at EMAIL.ARIZONA.EDU Sun May 13 17:55:28 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 10:55:28 -0700 Subject: Native language hangs on in schools (fwd) Message-ID: Native language hangs on in schools Allen Best Vail, CO Colorado May 12, 2007 http://www.vaildaily.com/article/20070512/NEWS/70510018/0/FRONTPAGE CANMORE, Alberta ? Only three of the 50 languages once spoken by aboriginals in Canada are expected to survive into the future. Those languages ? Inuktitut, Cree and Chippewa ? each have more than 20,000 speakers. Some languages are already gone. Others have just a few hundred speakers and are likely headed to extinction. The language of the Stoney-Nakoda, who live at the foot of the Canadian Rockies between Calgary and Banff, remains in doubt. About 4,000 of the Stoneys remain, although even many of them do not speak their native language, reports the Rocky Mountain Outlook. The language suffered after the signing of a treaty in 1877. Children were then put into schools and encouraged to forsake their language and culture. In time, this thinking that pressured the Indians to melt into the mainstream slowed a bit, and in the 1970s the Stoney-Nakoda language became written. Now, schools teach the language. But teaching the language, notes the Outlook, is only part of the equation. Like anything, it has to be relevant. As a result, the school at Morley, where the reservation is located, now has a strong cultural component in its curriculum. In these classes, students learn about their own culture and their history along with skills that will allow graduates to get jobs or to receive further collegiate training. Preserving their language is also a celebration of their culture and an affirmation that they are survivors, says the Outlook: ?They are not, as once believed, mere charges of the government, but instead, in control of their future and their identity.? Even so, survival of the language is iffy. Popular culture and mainstream media are in English. From cashcash at EMAIL.ARIZONA.EDU Sun May 13 17:57:03 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 10:57:03 -0700 Subject: Native elders share cultural wisdom, history (fwd) Message-ID: Native elders share cultural wisdom, history Kerry Benjoe Saskatchewan News Network Saturday, May 12, 2007 http://www.canada.com/saskatoonstarphoenix/news/weekend_extra/story.html?id=0a7bd463-f311-4bbe-a500-2a4909217ff8 Kahkewistahaw First Nation, looking at new ways to preserve its history, recently launched a book, Kahkawistahaw Elders Nitohtamwak, that contains life stories and words of wisdom from the community leaders. Nitohtamwak is the Cree word for listen and that's exactly what Chief Louis Taypotat hopes people will do. He said as a leader he's recognized some needs in his community. He hopes the book will not only preserve the elders' knowledge but will also help young people connect to their past. "It's about history. A lot of our elders are getting older and they know a lot about history . . . That needs to be recognized," said Taypotat, who noted the community has already lost many of its elders and with each passing they take with them their valuable knowledge. Mervin Bob, 77, was one of the elders profiled and he welcomed the opportunity to share his knowledge. He recognizes with each passing generation, more of the culture he grew up with is dying. "We're losing our language and our culture," said Bob, who understands the role language plays in preserving culture being that he's fluent in Cree, Saulteaux and English. "I am the last elder here who does ceremonies." Knowing several dialects has served Bob well as an elder, because he's able to conduct ceremonies in both languages. The grandfather said children need to be reintroduced to the languages before the languages are lost completely. Bob is doing what he is able with his own grandchildren, but would welcome the chance to teach others. Faith Bob, 60, was surprised to be asked to be part of the book because she doesn't see herself as an elder. She readily agreed to be part of the project because of what the book will stand for and that is a collection of knowledge and history. "I thought, 'What a good idea.' This should have been done years ago, because many of our elders are gone now," said Faith. She glanced around the centre and said there are so few elders left, but acknowledged that a loss of elders is occurring in every First Nation community across Saskatchewan. Although she is still adjusting to her new role as an elder she sees the value in passing down information to the young people of today and tomorrow. "Many of our young people don't know who they are related to or where they come from," said Faith, adding it's important to know that because it creates a sense of identity and belonging. She believes that this type of project should be done for every community. Ted Whitecalf was in charge of gathering information for the book, which is his sixth book project. Whitecalf is from the Sweetgrass First Nation near North Battleford and is the founder of Sweetgrass Records. Being raised in a traditional household he had the opportunity to learn the Cree language and sees the value of preserving it. Nitohtamwak, he said, is "a way for us to preserve our history, our culture, and our values." (Leader-Post) ? The StarPhoenix (Saskatoon) 2007 From cashcash at EMAIL.ARIZONA.EDU Sun May 13 17:59:41 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 10:59:41 -0700 Subject: Why a little girl in Mexico has no name (fwd) Message-ID: Why a little girl in Mexico has no name Bare Facts By Regina and Douglas Haggo The Hamilton Spectator(May 12, 2007) http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1178944256933&call_pageid=1020420665036&col=1112188062620 In Mexico, where many native languages have been wiped out, speakers of Hnahnu are fighting to preserve the indigenous language and culture of their ancestors. One couple in the state of Hidalgo, north of Mexico City, want to call their fifth daughter Doni Zana, Hnahnu for Flower of the World. She is now two years old, but still has no legal name, the Los Angeles Times reports. Authorities say the computer system used to produce the state's identity cards can't handle characters outside the Spanish alphabet. And without an official name, the girl won't be able to get the equivalent of a social insurance number. For the parents, this is a human rights issue. They say members of their community are often pressured to change the indigenous names of their children to Spanish-sounding names. The authorities have, of course, suggested that the girl's name simply be registered without the diacritics. But Doni Zana, without the underline and the superimposed dots, means Stone of Death. From cashcash at EMAIL.ARIZONA.EDU Sun May 13 18:04:22 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 13 May 2007 11:04:22 -0700 Subject: Council plans to revitalize languages (fwd) Message-ID: Council plans to revitalize languages The Taipei Times STAFF WRITER, WITH CNA Saturday, May 12, 2007, Page 4 http://www.taipeitimes.com/News/taiwan/archives/2007/05/12/2003360529 The government is planning to launch a six-year "indigenous language revitalization plan" aimed at conserving and revitalizing Aboriginal tongues, the Council of Indigenous Peoples said yesterday. Under the plan, to begin next year, efforts will be made to help convert indigenous spoken languages into written form, said Wang Chiou-i (汪秋一), chief of the council's Education and Culture Department. Wang said it would take immense public resources to collect and preserve the languages, some of which are on the brink of extinction, before transforming them into dictionaries or digital archives. Only by transforming the languages into written texts and digital archives can the languages be preserved for generations to come, he said. Taiwan has the largest number of languages associated with the Austronesian-language group, which underwent the widest physical dispersion of any language family prior to European colonial expansion to the Americas, Wang said. Austronesian languages are spoken from the island of Madagascar off the east coast of Africa, all the way to isolated Easter Island (Rapa Nui) and extending to Taiwan, Vietnam, Northern Australia, New Zealand and most of the Melanesian and Polynesian islands. The existence of more than 20 different Austronesian languages on a single island -- Taiwan -- is a rarity in history and philology, he added. It is hoped that after the six-year language revitalization plan is carried out, Taiwan will turn out to be a stronghold of Austronesian language research and development and a paradigm of native language development, Wang said. The six-year plan includes measures to regenerate indigenous languages, enact relevant statutes, set up a promotional agency to compile dictionaries and language teaching materials, train teachers, create language immersion programs, use high-technology teaching tools, establish a certification system for language proficiency and encourage the learning of traditional and contemporary folk songs. Taiwan's Aborigines are considered the northernmost Austronesian people. The government currently divides them into 13 major mountain tribes and 10 Pingpu groups. While elements of the languages and cultures of the mountain tribes have been maintained, most of the native languages of the Pingpu people have died out and no traces remain. Among the mountain Aborigines, the Saisiat and the Atayal are believed to have migrated to Taiwan some 3,000 years ago. The 13 major mountain tribal groups are the Amis, Atayal, Bunun, Kavalan, Paiwan, Puyuma, Rukai, Saisiat, Sakizaya, Thao, Truku, Tsou and Tao. This story has been viewed 411 times. From cashcash at EMAIL.ARIZONA.EDU Wed May 16 17:16:26 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 16 May 2007 10:16:26 -0700 Subject: Educational programs keeping aboriginal languages alive: StatsCan (fwd) Message-ID: Educational programs keeping aboriginal languages alive: StatsCan Last Updated: Tuesday, May 15, 2007 | 2:14 PM ET CBC News http://www.cbc.ca/canada/story/2007/05/15/aboriginal-languages.html While only one in four First Nations people can speak or understand an aboriginal language, many have learned the language of their ancestors as a second language, says a study released Tuesday. The Statistics Canada study, "Aboriginal languages in Canada: Emerging trends and perspectives on second language acquisition," said second language learning is a positive development because it could prevent or slow the loss of aboriginal languages across the country. Over the last 100 years, the study says at least 10 aboriginal languages have become extinct in Canada. "Learning an aboriginal language as a second language cannot be considered a substitute for learning it as a first language," the study reads. "Nevertheless, increasing the number of second language speakers is part of the process of language revitalization, and may go some way towards preventing, or at least slowing, the rapid erosion and possible extinction of endangered languages," it adds. "Indeed, the acquisition of an aboriginal language as a second language may be the only option available to many aboriginal communities if transmission from parent to child is no longer viable." The study, which drew on census data for 2001 and 1996, says 24 per cent of the First Nations population could speak or understand an aboriginal language in 2001, down from the 29 per cent reported in 1996. According to the study, the drop in the transmission of aboriginal languages from generation to generation is partly offset by the growth in the number of people learning an aboriginal language as a second language, a process that appears to be on the rise. Learned as second language About 20 per cent of all First Nations people who could speak an aboriginal language, or more than 47,100, had learned it as a second language, according to the 2001 census. And those who learned it as a second language tended to be younger than those who learned it as a mother tongue, the study says. It defined mother tongue as the first language learned at home in childhood and still understood later in life. About 45 per cent of those who spoke an aboriginal language as a second language were less than 25 years old, compared to 38 per cent of people who spoke it as a mother tongue. The study, published in the May online issue of Canadian Social Trends, found that younger generations of First Nations people living off reserve, especially those in urban areas, are more likely to learn an aboriginal language as a second language than as a mother tongue. In the case of registered Indians off reserve, for example, 165 children aged 10 to 14 are able to speak an aboriginal language for every 100 children with an aboriginal mother tongue. "This suggests that a substantial number of children learn their traditional language as a second language," the study says. Endangered languages Second language learners account for more than half of the speaking population among some of Canada's most endangered aboriginal languages, including Tlingit, Haida and some of the smaller Salish languages, the study says. There are roughly 50 aboriginal languages in Canada that belong to 11 language families. The languages are classified into the following groups according to their viability: near extinction; endangered; viable but small; and viable large. Examples of endangered languages, in which survival is possible with community interest and educational programs, include Nishga and Haida in B.C. A "viable but small" language is one that has more than 1,000 speakers, is spoken in an isolated or organized communities and has relatively young speakers. Dene is one such language. Only three aboriginal languages in Canada ? Cree, Inuktitut and Ojibway ? are considered "viable large," which means they have a large enough population base that will likely assure their long term survival. ~~ Aboriginal languages in Canada: Emerging trends and perspectives on second language acquisition http://www.statcan.ca/bsolc/english/bsolc?catno=11-008-X20070019628 From cashcash at EMAIL.ARIZONA.EDU Wed May 16 17:24:21 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 16 May 2007 10:24:21 -0700 Subject: Aboriginal languages in Canada (fwd link) Message-ID: Aboriginal languages in Canada: Emerging trends and perspectives on second language acquisition by Mary Jane Norris Statistics Canada ? Catalogue No. 11-008 http://www.statcan.ca/bsolc/english/bsolc?catno=11-008-X20070019628 From cashcash at EMAIL.ARIZONA.EDU Wed May 16 17:42:37 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 16 May 2007 10:42:37 -0700 Subject: Simultaneous Interpretation: Impact of Maori Voice (fwd) Message-ID: Simultaneous Interpretation: Impact of Maori Voice Wednesday, 16 May 2007, 3:29 pm Press Release: The Maori Party Simultaneous Interpretation Service Demonstrates the Impact of an Independent Maori Voice in Parliament Te Ururoa Flavell, Maori Party Wednesday 16th May 2007 http://www.scoop.co.nz/stories/PA0705/S00388.htm ?Let Maori language flourish in all its beauty, values and meanings because it is the language that holds the key to the culture? said Te Ururoa Flavell today, delighted at today?s announcement that the simultaneous Maori-to-English interpretation is to be trialled. ?Our whakatauaki, pepeha, korero tawhiti ? the cultural assets and capital of tangata whenua ? are the essential heart of Maoritanga? said Mr Flavell. ?Their wisdom and truths guide us in understanding the issues that come before Parliament ? and are as applicable to the debating chamber as they are to any context in Aotearoa and the greater world?. The trial of Simultaneous Interpretation has been recognised as a significant achievement of the Maori Party, the independent Maori voice of Parliament. At the very first meeting of the Parliament Business Committee on 15 November 2005, the Maori Party presented a case to ask the Speaker of the House to undertake a feasibility study for the installation of a simultaneous English-Maori translation service within the debating chamber. ?We are so proud that our call for a Simultaneous Translation Service to assist all Members of Parliament in understanding the language has been recognised in the 2007 Budget? said Mr Flavell. ?The case we put to Business Committee, and subsequently Parliament?s Standing Orders Committee, has finally been successful ? it is a great day for te reo Maori!? ?The Standing Orders of the House specify that a member may address the Speaker in Maori or English? said Mr Flavell. ?We have constantly used te reo Maori in our contributions in the House, demonstrating our commitment to the revitalisation of te reo Maori as an official language of New Zealand?. ?The announcement today acknowledges that the House accords te reo the respect it deserves? said Mr Flavell. ?This is a very significant day for Aotearoa ? a day when our House of Representatives has pledged its commitment to promote Māori language as a living language and as a normal means of communication?. ?We know that Aotearoa will be greatly advanced by the normalizing of Māori language as a living language? said Mr Flavell. ?We thank the Minister of Finance and the Speaker, for their support in expanding the use of te reo rangatira into the proceedings of Parliament?. Background Information In 1987, the Maori Language Act declared te reo M?ori an official language of New Zealand. There are now some 136,000 speakers of te reo. In the 2006 Census, 23.7% of Maori stated that they could hold a conversation in Maori about everyday things. On 24 February 2000 a simultaneous English-Maori translation service was installed in the Maori Affairs select committee room so that direct English translations of Members of Parliament or visitors speaking in te reo can be made. MPs are given an earpiece to plug in when the service was required. At the time of its introduction then Deputy Clerk of the House, Ailsa Salt, said that if the service was a success it could be introduced into the House. An interpreter has been a full-time fixture in the House since 1999 after Maori Members of Parliament expressed concerns during the 1996-1999 Parliament about the barriers to speaking Maori in the House. Many parliaments around the world, including legislatures in countries like Ireland, Switzerland, Canada and India have adopted policies permitting the use of more than one language in legislative debate. The Canadian Parliament, under their Official Languages Act, provides members with the right to speak in English or in French, and all proceedings are simultaneously translated - that is all remarks made in English are simultaneously translated and broadcast in French, and all remarks made in French are simultaneously translated and broadcast in English. ENDS From cashcash at EMAIL.ARIZONA.EDU Thu May 17 16:36:16 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 17 May 2007 09:36:16 -0700 Subject: No cash for native language courses (fwd) Message-ID: No cash for native language courses [photo inset - Gary Yokoyama, the Hamilton Spectator. Luke Johns, a St. Catharines-born Cayuga man who now lives in Hamilton, believes he can rekindle his heritage by learning his language.] Many aboriginal tongues on brink of extinction By Marissa Nelson The Hamilton Spectator (May 17, 2007) http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1179376119005&call_pageid=1020420665036&col=1014656511815 If you're a pre-schooler in Hamilton, you can get education in an aboriginal language. If you go to a certain high school, you'll have that opportunity next year. But if you're an adult, you'll be hard-pressed to find aboriginal courses anywhere in the Steel City. A report released by Statistics Canada this week, using 2001 census data, shows aboriginal languages are disappearing but the downward trend is being pushed back by the younger generation learning their grandparents' mother tongues as second languages. In the last century, more than 10 aboriginal languages have become extinct and many of the 50 languages still spoken in Canada today are on the brink of extinction or endangered. Only a third have a good chance of surviving. Taunya Laslo, the executive director of the Niwsaa Early Learning and Outreach Program in Hamilton, said the biggest hurdle in running a program in the city is finding people to teach it. Her centre has two classes for pre-schoolers: one of Mohawk and the other in Ojibwa. Even she's seen a need for adult education and they had a course in Mohawk, but it was entirely run by volunteers. There's no funding for the program. Luke Johns, a Cayuga man who was born in St. Catharines and now lives in Hamilton, sees learning his language as a key to rekindling his link to his heritage. "You're supposed to pray in the original language but you can't do that," he said. "We sing some of our songs and our songs are like prayers, but we have no idea what we're saying." His parents didn't teach him the language or culture, but he wants his own three children to learn it. You can only teach what you already know, though. "It feels like there's always something missing, so we're searching," he said. "Without speaking the language, I don't feel like I can really be Cayuga." The importance of saving and restoring aboriginal languages is a theme played out in Canada for decades, said Keren Rice, a linguistics professor at the University of Toronto. "Language is a real part of identity." Students at Sir John A. Macdonald high school will get a chance to learn aboriginal languages, art and culture for credit next year. Principal Mike Rehill said with new provincial funding, he has been able to apply for courses in aboriginal arts and native studies. He's also about to apply to teach Mohawk and hopefully Ojibwa at the school. The downtown high school has the largest native population in the local school board and sees first-hand the rejuvenated interest young aboriginal people have in their heritage. "There's a lot of interest from the students in their culture," Rehill said, adding that non-native students will also be able to take the courses. This reflects a larger trend across the country highlighted by the Statistics Canada study released this week. The report says only one in four native people speak a native language. For most of those people, the aboriginal language is their mother tongue. The rest -- a small but growing group -- have learned it as a second language and are less likely to pass it on to their kids. There isn't enough census data on Six Nations people or their languages so there's no way to know exactly how endangered is the family of Iroquois languages. But the 1996 report from the Royal Commission on Aboriginal Peoples said the Iroquoian languages were "in critical condition," with the one possible exception of Mohawk. Amos Key Jr., who speaks Cayuga and is the director of the language department at the Woodland Cultural Centre, said there's been a major push to rejuvenate the languages on the Six Nations reserve. They've even set up a language commission in the hopes of influencing public policy. "We still have time to do recovery, to turn the tide," Key said. "But it's going to take some bold thinking." On the Six Nations reserve, there are immersion schools from kindergarten through Grade 12, with a Mohawk and Cayuga stream. There are also courses for adults and aboriginal language programs in the English on-reserve schools. Key said there are more Cayuga than Mohawk speakers at Six Nations -- it's the ceremonial language -- but there are more Mohawk speakers across Canada. The other four languages from the Six Nations are in peril in Canada. Tuscarora is already extinct in Canada and there's no one in Ontario who still speaks Seneca, Key said, though there are some in the United States. There are only several dozen people at Six Nations who still speak Onondaga. There are some Oneida speakers on a reserve near London, Ont. Translations English/Cayuga/Mohawk Bear/hnya gwai/Ohkwa:ri Red/Otgwehj ia/Onekwentala Corn/Onehe/O:nenhste Potato/Ohon ada/Ohnenna:ta Head/Sano a:geh/Onon:tsi Arm/Snentsa geh/ Onentsha Hello/Skano/Sekoh Funding by the numbers Federal: $9.1 million: The amount the Canadian government spends on aboriginal languages each year. The $9.1 million is broken down: 1) $5 million is for language preservation & promotion; 75 per cent of that is for First Nations, 15 per cent is for Inuit and 10 per cent Metis. The First Nations money -- about $232,470 for Ontario -- is distributed both on and off reserve through the Assembly of First Nations and its affiliates but about 85 per cent of the money stays on reserve. The Metis Nations of Ontario gets $45,250 annually for languages. 2) $4.1 million is for territorial governments and their efforts in promoting aboriginal languages. Provincial: $10.5 million First Nations, Metis and Inuit Education Supplement. It's a grant to help school boards offer expanded native language and native studies courses. $6 million: Amount the province announced in January to help First Nations, Metis and Inuit students achieve in school. The money is part of an Aboriginal Education Strategy with plans to improve literacy and numeracy, increase the number of aboriginal staff, and to further integrate aboriginal content in the curriculum. $5 million for other aboriginal initiatives, including: $2.3 million for aboriginal student projects, $650,000 for alternative programs at native friendship centres and $50,000 to train teachers on aboriginal perspectives. mnelson at thespec.com 905-526-2409 From cashcash at EMAIL.ARIZONA.EDU Thu May 17 16:37:50 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 17 May 2007 09:37:50 -0700 Subject: Resurgence in aboriginal languages hurt by cut in funds (fwd) Message-ID: Resurgence in aboriginal languages hurt by cut in funds By Marissa Nelson The Hamilton Spectator (May 17, 2007) http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1179376119029&call_pageid=1020420665036&col=1014656511815 Luke Johns remembers the day he found out he was native. He was sitting in his Grade 4 class during history when his teacher asked him about his heritage. All he could say was "I don't know." He's been trying to fill in that blank ever since. A new report from Statistics Canada shows the number of aboriginal people who can talk in a traditional language continues to drop but a small renaissance is helping push back the trend. The push back comes from young people who are learning it in school as a second language. Johns, a 30-year-old Hamilton man, began learning the Cayuga language as an adult at the Hamilton Regional Indian Centre in the late 1990s. He'd like to keep studying it, but he can't because the centre doesn't have any classes. There's no money for it. He believes there are many like him in the city -- native people searching for something that's missing. Cathy Staats, the executive director of the Indian Centre, said if they held language courses they'd be full. They were until three years ago when the federal funds were cut. "It's hard to separate language from culture," she said, explaining the importance of language to the community. "There's a resurgence in interest but not enough money." RELATED STORY: Many aboriginal languages are on the brink of extinction. A10 mnelson at thespec.com 905-526-2409 From jjansen at UOREGON.EDU Thu May 17 19:48:24 2007 From: jjansen at UOREGON.EDU (Joana Jansen) Date: Thu, 17 May 2007 12:48:24 -0700 Subject: NILI Summer Institute 2007 In-Reply-To: <20070517093616.54b484g08kcsswwk@www.email.arizona.edu> Message-ID: Updated information on the 2007 Summer institute is now available at the Northwest Indian Language Institute website: http://www.uoregon.edu/~nwili/institute.html This summer, our theme is: Learning Environments: Exploring ways to make your learning and teaching environment more supportive and effective. Students can choose to focus on language teaching or language documentation in the materials and technology classes. COURSE OFFERINGS Creating Supportive Learning Environments Methods, Materials, and Technology for Language Teaching -Create materials and practice using them as a language teacher or learner. Technology and Methods for Language Documentation - Record speakers and create CDs and DVDs based on audio or video recordings. Linguistics for NW Indian Languages Language Courses: Sahaptin, Chinuk Wawa (tailored to enrollment) We'll begin at noon on June 18th. Information on instructors, tuition and registration is available on the website. Please contact us with any questions, and we hope to see you next month! Northwest Indian Language Institute University of Oregon 1629 Moss Street Eugene, OR 97403 nwili at uoregon.edu phone 541.346.0730 fax 541.346.6086 http://babel.uoregon.edu/nili From dzo at BISHARAT.NET Fri May 18 15:31:09 2007 From: dzo at BISHARAT.NET (Don Osborn) Date: Fri, 18 May 2007 15:31:09 -0000 Subject: Fwd: VENEZUELA: The Gift of Native Tongues, On the Air Message-ID: FYI --- In creative-radio at yahoogroups.com, "George Lessard" wrote: VENEZUELA: The Gift of Native Tongues, On the Air Humberto M?rquez CARACAS - Eiker Garc?a and Nelson Maldonado -- young Ye'kuana Indians from the Watamo and La Esmeralda communities in the Amazon rainforest -- took a deep breath, then exhaled slowly, producing a long "mmm" sound, following the instructions of the professional radio presenter who was giving them breathing and elocution lessons. http://www.ipsnews.net/news.asp?idnews=37613 --- End forwarded message --- From cashcash at EMAIL.ARIZONA.EDU Sun May 20 20:29:43 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Sun, 20 May 2007 13:29:43 -0700 Subject: Cree at risk of losing language (fwd) Message-ID: Cree at risk of losing language The Prince Albert Daily Herald http://www.paherald.sk.ca/index.cfm?sid=30971&sc=4 A Cree elder from the local church community said there is danger his ancestral language will be lost in coming generations. Conrad Bird, who grew up in a residential school, said after years of being forced to stop speaking his mother language, he forgot how. The loss of language also brought a loss of identity for Bird. ?You kind of walk around like an empty shell, not knowing who you are,? he said. After Bird left residential school by age 15, he took interest in learning Cree. Now nearing 40, Bird is able to speak Cree fluently today , something he finds rewarding. ?You end up appreciating your language and heritage,? he said. In a recent exchange at the House of Commons, Gary Merasty, MP of the Desnethe-Missinippi-Churchill River riding, blasted Bev Oda, Conservative Minister of Canadian Heritage, for her government?s inaction on funding for Aboriginal language programs. Merasty says the new minister has cut back on $160 million funding for Aboriginal and language and cultural programs promised by the former Liberal government. Oda was not in her office over the long weekend to contact her for any rebuttal of Merasty?s accusations. However, in a recorded exchange in the House of Commons, Oda said she recognizes the importance of language for every culture, saying language not only enables communication, but reflects on the nature of those rich traditions. For the full story, read an upcoming edition of the Daily Herald. From wayneleman at VFEMAIL.NET Mon May 21 18:32:02 2007 From: wayneleman at VFEMAIL.NET (Wayne Leman) Date: Mon, 21 May 2007 11:32:02 -0700 Subject: UN proclaims 2008 as Year of Languages Message-ID: from Eurolang website: http://www.eurolang.net/index.php?option=com_content&task=view&id=2879&Itemid=1&lang=en Bruxelles - Brussel, Friday, 18 May 2007 by Davyth Hicks The United Nations General Assembly has proclaimed 2008 the International Year of Languages. It will aim to promote unity through linguistic diversity. The Assembly called upon States and the Secretariat to work towards the conservation and defence of the world's languages and requested the Secretariat to appoint a coordinator for multilingualism. Representatives from several States made contributions. The Andorran representative said, "Protecting languages is one of the fundamental pillars of cultural diversity". Meanwhile, there was refreshing news for our Breton, Basque, Occitan and Corsican readers when the representative from France said, ?The right to use your own language, the capacity to communicate and, therefore, to understand and be understood, the preservation of an inheritance that dates back centuries or even millennia, should be of prime importance to the United Nations?. The idea of devoting a whole year to languages was proposed by Austria two years ago at the 33rd UNESCO General Conference held in Paris. (Eurolang 2007) UN Press Release http://www.un.org/News/Press/docs//2007/ga10592.doc.htm From stonefbr at GSE.HARVARD.EDU Tue May 22 03:22:08 2007 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Mon, 21 May 2007 23:22:08 -0400 Subject: BRIEF intro In-Reply-To: <200301242148.h0OLmmC20453@lisbon.ucdavis.edu> Message-ID: Greetings Kirsten, Here is some information on our Lunaape Language Immersion Camp this coming August 2-5, 2007. It is being held at the Kiikeewaniikan - Southwestern Regional Healing Lodge on the Munsee-Delaware First Nation in southwestern Ontario. Pass it along to interested parites. Hope this is enough notice for you to get training dollars from your funding sources. I can only take the first 20 individuals. Any questions - give me a call. 519-692-7226 Laapichkuneewalohmwa Bruce Stonefish On Fri, 24 Jan 2003 13:48:48 -0800 Kirsten Meyer wrote: > Osiyo, > > I have been hesitating on introducing myself because I am not doing > anything nearly as important as most of the other people on the listserve. > I am a first year graduate student in Native American Studies at the > University of California, Davis. I am fortunate to have Martha Macri as my > advisor here, and am studying Cherokee language and linguistics. > Eventually I would like to design curriculum for use in Native > communities, especially for language revitalization, and I am very > interested in integrating technology and multimedia into language > acquisition programs. In addition to Cherokee, I also have a special > interest in Yavapai and Lenape language revitalization efforts. Reading > about the projects everyone is working on in their communities has been > very inspiring. I hope to meet some of you in person before too long. > > Kirsten Meyer -------------- next part -------------- A non-text attachment was scrubbed... Name: Language Camp 2.doc Type: application/msword Size: 56320 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 23 18:02:35 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 23 May 2007 11:02:35 -0700 Subject: More local chapters using Navajo names (fwd) Message-ID: More local chapters using Navajo names By Lindsay Whitehurst Farmington Daily Times Article Launched:05/23/2007 12:00:00 AM MDT http://www.daily-times.com/news/ci_5963257 Growing up, Baahaali Chapter Coordinator Gloria Skeet deCruz didn't know where her last name came from. She figured, "whoever named us Skeet must have liked the sport of skeet shooting," she said. But when she finally asked her grandfather, he told her the name came courtesy of a trading post owner named Vanderwagen in the 1920s, when Bureau of Indian Affairs officials came to register Navajo families. For no apparent reason, the store owner told the official a number of families were named Skeet. "There are a lot of Skeets I'm not related to," Skeet deCruz said. Her family's story parallels that of many chapters on the Navajo Nation, named for Anglo settlers' trading posts, landmarks or bodies of water. This spring, her chapter, formerly Breadsprings, became one of a growing number to officially switch from the English name to the Navajo name. For chapter leaders and members, the decision to change is often an intersection of practicality and community pride, reflecting the power of language as both a practical tool and a protector of culture. During the Navajo Nation Council spring session, two other chapters, Inscription House and Burnham Chapter, also legally changed to their Navajo names, Tsah Bii Kin and T'iistoh Sikaad. While each of the 110 chapters has a traditional Navajo name, most are known by an English or Anglicized Navajo name. In the Tse' Daa' Kaan Chapter, located about 15 miles from Farmington, the idea came up several times during Charlie T. Jones Jr.'s 11 years as president. Last fall, the chapter members voted to change from the less-than-poetic English name Hogback, after the sandstone formation that runs through the community, to the Navajo Tse' Daa' Kaan. "(We wanted) to have more ownership in the community, a little more pride," Jones said. "The Navajo language is disappearing." The Navajo name means "rock grounded in the water," referring to a gap created by the San Juan River as it slices through the formation. "To me, it's preserving and protecting the native language," said GloJean Todacheene, council delegate for Shiprock. "We know it's in trouble when kids are not learning it." Only about 5 percent of Navajo children can speak the language fluently, a Navajo Nation health survey found last year. "Most of those are names given by the early settlers, and then they moved off along their way," Navajo Nation Council Speaker Lawrence Morgan said. "The Navajo names have always been there." But for many chapters, the changes are also pragmatic. Breadsprings, located south of Gallup, was often confused with similar, less dignified words like "bedsprings," Skeet deCruz said. "I'd have to spell it out, and that became frustrating," she said. Other times, the chapter would receive paperwork for the similarly named Birdsprings Chapter, resulting in administrative headaches. The name Breadsprings, in fact, is a less-than-precise translation of the Navajo name. Literally, it means "bread flowing out," after springs used by traveling Zunis to soak and soften hard road bread. For other chapters, the Navajo name itself is less clear. Three different Navajo names have a claim on Shiprock Chapter, for example. The community's traditional name, Tooh, means "by the water." Then there's the Navajo word for the volcanic formation Shiprock, Tse' Bit' ai, or "winged rock," and finally, Nataani Nez, the Navajo name for early 1900s Bureau of Indian Affairs agent William T. Shelton, who started the first irrigation system in the area. None, Shiprock Chapter President Duane "Chili" Yazzie said, are exactly right for the modern chapter. "I think (the trend) is good, it's an appreciation, an identification of our cultural heritage," he said. "For Shiprock, we would be put in somewhat of a quandary." Lindsay Whitehurst: lwhitehurst at daily-times.com From cashcash at EMAIL.ARIZONA.EDU Wed May 23 18:04:27 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 23 May 2007 11:04:27 -0700 Subject: New animated short film brings Oneida legend to the big screen (fwd) Message-ID: New animated short film brings Oneida legend to the big screen http://www.indiancountry.com/content.cfm?id=1096415061 The Oneida Indian Nation' of New York's Four Directions Productions held the world premiere of its first 3-D animated short film at the Syracuse International Film Festival in Syracuse, N.Y. ''Long ago, American Indians delivered important messages by sending runners; going from one village to another and nation to nation,'' said Dale Rood, director of studio operations for Four Directions Productions and a Turtle Clan representative to the OIN's Men's Council. ''Our ancestors also entertained and educated their young through storytelling,'' he said. ''Today, communications are done much differently. We still need to inform and educate, but in a way that captures the attention of a public that is used to video games, cell phones and flat screened televisions. We must also correct stereotypes of Indian people painted by Hollywood. That's been embedded into the fabric of modern society.'' Rood said this is why the OIN started Four Directions Media, the parent company of Indian Country Today and Four Directions Productions. Four Directions Productions produces 3-D video animation, high-definition video, Web design and interactive projects for a variety of internal and outside clients. The world premiere, a telling of the ancient Oneida legend of Raccoon and Crawfish, took place April 18. ''The animation is wonderful and incredible, and it's scored for an orchestra with American Indian flutes,'' said Brent Michael Davids, Mohican composer who wrote the score for the eight-minute film. ''There is also a place in the animation where a whole community of crawfish is singing and dancing, so I had to make up a little crawfish song for them to sing. It's very cute.'' The animation took the Four Directions Productions' graphics team about a year to complete. ''If you take a look at some of your larger animation studios, they have a whole host of people that are working on a project like this and we were smaller than that. But if you take a look at the quality, it's nothing short of amazing.'' Rood said to see the story come to life was very special to him. ''This story was told to me and my grandmother as it was told for hundreds of years to countless other Oneidas, by word of mouth,'' Rood said. ''Now young people, children and adults around the country can learn about Oneida culture from this first, of hopefully many, legends brought to life. This particular legend is about the moral of lying. ''What was especially exciting for me was creating characters through animation that were once only part of the Oneida children's imagination.'' For more information on the film, visit www.4dpgroup.com. From andrekar at NCIDC.ORG Thu May 24 05:50:21 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 23 May 2007 22:50:21 -0700 Subject: Esther Martinez Act Message-ID: "Native American Caucus Supports Funding for the Esther Martinez Act NIEA - National Indian Education Association National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 (Corrections) Native American Caucus Supports Funding for the Esther Martinez Act and Johnson O'Malley Program On April 27, 2007, the Native American Caucus, co-chaired by Representatives Dale Kildee (D-MI) and Rick Renzi (R-AZ), sent letters requesting funding for the Esther Martinez Native American Languages Act and the Johnson O'Malley program to the House Committee on Appropriations Subcommittee on Labor, Health and Human Services, Education and Related Agencies and to the Subcommittee on Interior and Related Agencies, respectively. Specifically, the letter to the Subcommittee on Labor, HHS, and Education, requested $10 million in the Administration for Native Americans (ANA), Administration for Children and Families, portion of the Department of Health and Human Services (HHS) budget for FY 2008 for the purpose of funding Native American language immersion and language restoration programs at ANA. In addition to Kildee and Renzi, Representatives Frank Pallone (D-NJ), Steve Pearce (R-NM), David Wu (D-OR), Stephanie Herseth Sandlin (D-SD), Neil Abercrombie (D-HI), Dennis Moore (D-KS), Mike McIntyre (D-NC), James Oberstar (D-MN), Raul Grijalva (D-AZ), Silvestre Reyes (D-TX), Heather Wilson (R-NM), and Joe Courtney (D-CT) signed the letter. The letter addressed to the Subcommittee on Interior and Related Agencies requested restoration of funding for the Johnson O'Malley (JOM) program at the Bureau of Indian Affairs, Department of the Interior, to the FY 2006 enacted level of $16.4million. This program was eliminated in the President's FY 2008 budget. Members who signed that letter include Representatives Kildee, Renzi, Pallone, Pearce, Wu, Herseth Sandlin, Abercrombie, Moore, McIntyre, Oberstar, Grijalva, Reyes, Joe Baca (D-CA), Ron Kind (D-WI), Barney Frank (D-MA), Michael Michaud (D-ME), Doris Matsui (D-CA), Jay Inslee (D-WA), Dan Boren (D-OK), and Bob Filner (D-CA). Copies of the letter may be viewed by clicking on this link: SIGNATURES org> Much Progress in NIEA Broadcast #07-023 NIEA - National Indian Education Association org> National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 Much Progress has occured for gathering signatures and support for these two important Isuues. Signatures from the House Appropriations SubCommittee for the Johnson O'Malley Amendments and Signatures from the Ester Martinez Bill. CLICK HERE! -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekar at NCIDC.ORG Thu May 24 05:53:13 2007 From: andrekar at NCIDC.ORG (Andre Cramblit) Date: Wed, 23 May 2007 22:53:13 -0700 Subject: Esther Martinez Act Message-ID: "Native American Caucus Supports Funding for the Esther Martinez Act NIEA - National Indian Education Association National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 (Corrections) Native American Caucus Supports Funding for the Esther Martinez Act and Johnson O'Malley Program On April 27, 2007, the Native American Caucus, co-chaired by Representatives Dale Kildee (D-MI) and Rick Renzi (R-AZ), sent letters requesting funding for the Esther Martinez Native American Languages Act and the Johnson O'Malley program to the House Committee on Appropriations Subcommittee on Labor, Health and Human Services, Education and Related Agencies and to the Subcommittee on Interior and Related Agencies, respectively. Specifically, the letter to the Subcommittee on Labor, HHS, and Education, requested $10 million in the Administration for Native Americans (ANA), Administration for Children and Families, portion of the Department of Health and Human Services (HHS) budget for FY 2008 for the purpose of funding Native American language immersion and language restoration programs at ANA. In addition to Kildee and Renzi, Representatives Frank Pallone (D-NJ), Steve Pearce (R-NM), David Wu (D-OR), Stephanie Herseth Sandlin (D-SD), Neil Abercrombie (D-HI), Dennis Moore (D-KS), Mike McIntyre (D-NC), James Oberstar (D-MN), Raul Grijalva (D-AZ), Silvestre Reyes (D-TX), Heather Wilson (R-NM), and Joe Courtney (D-CT) signed the letter. The letter addressed to the Subcommittee on Interior and Related Agencies requested restoration of funding for the Johnson O'Malley (JOM) program at the Bureau of Indian Affairs, Department of the Interior, to the FY 2006 enacted level of $16.4million. This program was eliminated in the President's FY 2008 budget. Members who signed that letter include Representatives Kildee, Renzi, Pallone, Pearce, Wu, Herseth Sandlin, Abercrombie, Moore, McIntyre, Oberstar, Grijalva, Reyes, Joe Baca (D-CA), Ron Kind (D-WI), Barney Frank (D-MA), Michael Michaud (D-ME), Doris Matsui (D-CA), Jay Inslee (D-WA), Dan Boren (D-OK), and Bob Filner (D-CA). Copies of the letter may be viewed by clicking on this link: SIGNATURES org> Much Progress in NIEA Broadcast #07-023 NIEA - National Indian Education Association org> National Indian Education Association 110 Maryland Avenue, N.E. Suite 104 Washington, D.C. 20002 P: (202) 544-7290 / F: (202) 544-7293 May 1, 2007 Broadcast #07-023 Much Progress has occured for gathering signatures and support for these two important Isuues. Signatures from the House Appropriations SubCommittee for the Johnson O'Malley Amendments and Signatures from the Ester Martinez Bill. CLICK HERE! -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Thu May 24 16:59:27 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Thu, 24 May 2007 09:59:27 -0700 Subject: All Things Considered, May 23, 2007 * Inupiaq (fwd msg) Message-ID: recvd from the folks at Rosetta Stone, thanks Ilse. ~~~ The Endangered Language Program had a little mention on All Things Considered yesterday about the Inupiaq project: http://www.npr.org/templates/story/story.php?storyId=10357963 All Things Considered, May 23, 2007 * Inupiaq, the language spoken by the Inupiat people of Northern Alaska, is both complex and endangered. Rosetta Stone, a Virginia-based company that produces multimedia language courses, has worked with older speakers to prepare materials to help preserve Inupiaq. Martha Woodroof reports from member station WMRA. Thanks! ~ ilse Ilse Ackerman Editor-in-chief Rosetta Stone 800 | 788 0822 x5318 From donaghy at HAWAII.EDU Fri May 25 18:17:13 2007 From: donaghy at HAWAII.EDU (Keola Donaghy) Date: Fri, 25 May 2007 08:17:13 -1000 Subject: Low-Powered TV stations Message-ID: Aloha kakou. I received an inquiry from a member of the Hawai'i island community, asking about low-powered TV stations and if there is any use of them in the native American community. If anyone is aware of low-power TV to service any such community could you please forward the info to me. I've found a few references searching Google but if anyone on the list has personal knowledge or experience to share I would be grateful. Mahalo nui Keola ======================================================================== Keola Donaghy Assistant Professor of Hawaiian Studies Ka Haka 'Ula O Ke'elikolani keola at leoki.uhh.hawaii.edu University of Hawai'i at Hilo http://www2.hawaii.edu/~donaghy/ "T?r gan teanga, t?r gan anam." (Irish Gaelic saying) A country without its language is a country without its soul. ======================================================================== -------------- next part -------------- An HTML attachment was scrubbed... URL: From wjposer at LDC.UPENN.EDU Fri May 25 18:57:43 2007 From: wjposer at LDC.UPENN.EDU (William J Poser) Date: Fri, 25 May 2007 14:57:43 -0400 Subject: Low-Powered TV stations In-Reply-To: <2F75131D-6B7C-4DC1-AD4D-0D097ADFDA18@hawaii.edu> Message-ID: I don't know about TV, but there is at least one not-so-low-powered radio station: the Navajo station KTNN "50,000 watts of Indian power". Bill From awebster at SIU.EDU Fri May 25 19:03:05 2007 From: awebster at SIU.EDU (awebster@siu.edu) Date: Fri, 25 May 2007 15:03:05 -0400 Subject: Low-Powered TV stations In-Reply-To: <20070525185743.8F354B27F3@lorax.ldc.upenn.edu> Message-ID: Navajo does have a low-powered TV station. When I lived out there you could get it in Window Rock. Someone out there probably has better information on it. best, akw ---------Included Message---------- >Date: 25-May-2007 13:57:46 -0500 >From: "William J Poser" >Reply-To: "Indigenous Languages and Technology" >To: >Subject: Re: [ILAT] Low-Powered TV stations > >I don't know about TV, but there is at least one not-so-low- powered >radio station: the Navajo station KTNN "50,000 watts of Indian power". > >Bill > > ---------End of Included Message---------- Anthony K. Webster, Ph.D. Department of Anthropology Southern Illinois University Mail Code 4502 Carbondale, IL 62901-4502 618-453-5027 From anggarrgoon at GMAIL.COM Sat May 26 01:02:00 2007 From: anggarrgoon at GMAIL.COM (Claire Bowern) Date: Fri, 25 May 2007 20:02:00 -0500 Subject: Low-Powered TV stations In-Reply-To: <1180119785-24486.00017.00570-smmsdV2.1.6@saluki-mailhub.siu.edu> Message-ID: www.warlpiri.com.au (Australia, not USA, but the BRACS system for community broadcasting has been in place for some time now). Claire From jjansen at UOREGON.EDU Tue May 29 19:15:22 2007 From: jjansen at UOREGON.EDU (Joana Jansen) Date: Tue, 29 May 2007 12:15:22 -0700 Subject: Language Documentation summer courses, University of Oregon Message-ID: The University of Oregon Department of Linguistics and the Northwest Indian Language Institute (NILI) announce the 2007 session in Language Documentation June 25 - July 20 2007, Eugene, Oregon As documenting languages takes on greater importance, there is a growing need for well-trained fieldworkers who are prepared to collaborate with community members. The UO Linguistics Department focuses on lesser-known languages and empirical work. NILI has a ten-year history of working with tribes, communities and endangered languages. We look forward to having you join us! Offered courses: LING 410/510 ? Language Documentation Methods (4 credits) CRN 42078/42079 This course gives fieldworkers an overview of current language documentation practices. LING 408/508 ? Language Documentation Lab (2 credits) CRN 42074/42075 In this hands-on lab, students put documentation methods into practice. LING 407/507 ? Curriculum Design and Development (2 credits) CRN 42072/42073 Students will learn how to produce useable teaching materials from documented speech (in written, audio and video forms). Basic elements of curriculum design and lesson planning will be taught. LING 408/508 - Topics in Documentary Linguistics (1 credit) CRN 42076/42077 This course covers some essential topics for fieldworkers-- Field Phonetics, Ethical Issues in Field Work, Dictionary Writing, Methods for Field Research. More information about courses, enrollment, tuition, and housing for the summer session in Language Documentation is available at www.uoregon.edu/~langdoc or contact us: langdoc at uoregon.edu From stonefbr at GSE.HARVARD.EDU Tue May 29 22:50:07 2007 From: stonefbr at GSE.HARVARD.EDU (Bruce Stonefish) Date: Tue, 29 May 2007 18:50:07 -0400 Subject: Lunaape Language Immersion Camp In-Reply-To: <200301242148.h0OLmmC20453@lisbon.ucdavis.edu> Message-ID: Hello ILAT Listserve, The following attachement is a posting for our 2nd Lunaape (Delaware) Language Immersion Camp being held in Muncey, Ontario, Canada on August 2-5, 2007. We are taking the first 20 registered individuals. If you have any questions please let me know. Bruce Stonefish stonefbr at gse.harvard.edu 519-692-7226 -------------- next part -------------- A non-text attachment was scrubbed... Name: Language Camp 2.doc Type: application/msword Size: 56320 bytes Desc: not available URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:23:42 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:23:42 -0700 Subject: Nunavut MLAs set to debate language acts (fwd) Message-ID: Nunavut MLAs set to debate language acts Last Updated: Monday, May 28, 2007 | 12:57 PM CT CBC News http://www.cbc.ca/canada/north/story/2007/05/28/nunavut-legislature.html Nunavut's two proposed language acts are expected to dominate discussion when MLAs return to work in Iqaluit Tuesday. The proposed official languages act and Inuit language protection act will be introduced by Culture, Language, Elders and Youth Minister Louis Tapardjuk. Under the official languages act, English, French and the Inuit languages of Inuktitut and Inuinnaqtun would be declared Nunavut's official languages. The current act, inherited from the Northwest Territories when Nunavut separated in 1999, includes other N.W.T. First Nations languages such as Chipewyan, Cree, Dogrib, Gwich'in and Slavey. The Inuit language protection act would give Inuit languages more priority in the workplace, schools and public life. The territory's energy strategy will also be on the agenda. The session is expected to run for eight days. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:27:59 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:27:59 -0700 Subject: Howard heckled about Aborigines (fwd) Message-ID: Howard heckled about Aborigines Publish Date: Monday,28 May, 2007, at 09:16 AM Doha Time http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=151738&version=1&template_id=39&parent_id=21 An Aboriginal busker performing on a didgeridoo for tourists in front of the Sydney Harbour SYDNEY: Prime Minister John Howard was heckled yesterday as he acknowledged some of Australia?s Aborigines still lived on the fringes of society 40 years after a landmark vote recognising them as full citizens. At the end of a speech at a ceremony in Canberra, an indigenous woman stood and shouted at him: ?We have been genocided by your government and your court.? The outburst was greeted with loud applause by the audience of 400 people, but Howard made no comment. He acknowledged that too many of the hopes of those who campaigned for the 1967 referendum were still unrealised. ?As prime minister, I?m very conscious of that,? he said. ?The right of an Aboriginal Australian to live on remote communal land and to speak an indigenous language is no right at all if it is accompanied by grinding poverty, overcrowding, poor health, community violence and alienation from mainstream Australian society.? But he warned the cycle of disadvantage would only be broken if Aboriginal communities worked with the government to better their lives. ?This vision can only be realised within a culture of shared responsibility.? The historic referendum in 1967 was to include Aborigines and Torres Strait Islanders in the census. Backed by more than 90% su pport of Australians, it meant Aborigines would no longer be counted among flora and fauna like kangaroos and koalas. It also gave the government powers to legislate on indigenous issues in the hope that the lives of Aboriginal Australians could be improved. Aborigines, who lived a nomadic existence until European colonists arrived in the late 18th century, make up about 2.3% of Australia?s 20mn people. However, four decades after the vote, Aborigines are the most disadvantaged group, often living in remote areas with limited access to health care, and have a life expectancy 17 years lower than other Australians. Indigenous infant mortality and coronary heart disease rates are three times higher than for non-indigenous Australians, and Aborigines are over-represented in jails, making up 25% of the prison population. In some areas, their living standards have actually gone backward since the referendum, Indigenous Affairs Minister Mal Brough said. Brough said that for Aborigines living in cities and major regional areas, there had been enormous progress during the past 40 years. ?There are hundreds, thousands of indigenous people that have been through university, who have got houses and all of the normal things that all of us take for granted, jobs, trades, etc,? Brough said. ?But then there is the other side of the coin. In remote communities, commonly known as the long grass, in other words the fringes of town, there has been, I believe, not just no progress but in some cases we?ve gone backwards.? Commemorations were held around the country to mark Sunday?s anniversary, but prominent indigenous leader and land rights campaigner Galurrwuy Yunupingu said he would not be celebrating. He said Aborigines should have been ?left as the indigenous of Australia? and ?given our own sovereignty.? Fred Chaney, a former Aboriginal affairs minister who is now working for a non-government organisation, said governments had failed in the area of life expectancy. ?It overlays a whole lot of other social statistics, in education, in employment, health and so on all of which need attention, but life expectancy is a reminder that we?re doing worse than the US, worse than Canada and worse than New Zealand.? ? AFP From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:50:04 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:50:04 -0700 Subject: Languages under attack (fwd) Message-ID: Languages under attack * Jo Prichard * May 28, 2007 http://www.theaustralian.news.com.au/story/0,20867,21804401-601,00.html FOR Nyoongar elder Ken Colbung, the 1967 referendum has brought mixed blessings. "We have more than what a lot of people have got ... We have got the freedom to make a decision," he said while opening an exhibition at the Western Australian Museum in Perth yesterday. "But we won't move forward if there are people that baulk us all the time. "Yes, we are taking our place with the rest of the people and we are being considered, but our own traditional culture is not." Mr Colbung, 75, said calls by the federal Government to force Aboriginal children to learn English brought back memories of his childhood at the Moore River settlement, north of Perth, a mission made famous by the movie Rabbit-Proof Fence. Indigenous Affairs Minister Mal Brough last week said learning English would ease poverty in remote communities. "In Moore River we weren't allowed to speak the language at all," Mr Colbung said. "If you did you were kept in the boob, a little white sort of prison shack. Today they're still giving no consideration to our traditional languages and the preservation of that. Many of us still feel we have to hide our culture." WA Museum chief executive Dawn Casey, whose emphasis of indigenous history at the National Museum of Australia got her offside with board members in 2002, yesterday said language was central to Aboriginal prosperity. "You can't simply say all of a sudden you have to be white ... There's a huge responsibility in terms of traditional Aboriginal people who have to pass on their language," she said. "There has to be responsibility on both sides but in my view there's been too much emphasis on it being the responsibility of Aboriginal people ... as if they haven't lived up to their responsibility." Ms Casey attracted controversy five years ago, when as museum director she chose to depict 1967 federal Opposition leader Gough Whitlam, not then prime minister Harold Holt, as taking a lead political role in garnering support for the referendum. "We had Gough Whitlam with the Yes vote and that's factually correct ... that he was the only one (in politics) who was seen to be pursuing (it)," Ms Casey said yesterday. Ms Casey said some aspects of Aboriginal life had deteriorated since 1967. "What's become worse has been a reflection and a stereotyping of people that you've never seen before, and all the wrongs and ills are being reflected back on Aboriginal people," she said. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:52:01 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:52:01 -0700 Subject: English 'not at expense of mother tongue' (fwd) Message-ID: English 'not at expense of mother tongue' May 27, 2007 10:57am Article from: AAP http://www.news.com.au/heraldsun/story/0,21985,21801644-5005961,00.html# INDIGENOUS MP Linda Burney says the government must first stem the loss of native Aboriginal dialects before making English compulsory for indigenous children. Federal Indigenous Affairs Minister Mal Brough has flagged a plan to make English study compulsory for Aboriginal children, to help them get further in life. Ms Burney, who was the first Aboriginal woman to be elected to the NSW parliament, said the government needed to have a bilingual approach. "Aboriginal children need to learn English, but it cannot be at the expense of their mother language,'' she said. "One of the greatest tragedies unfolding in this country... is the fact that of the 700 Aboriginal languages here 230 or 40 years ago, there are 60 left.'' Ms Burney said compulsory English was an ironic suggestion from Prime Minister John Howard's government given they had already vetoed bilingual programs. "That's very rich when the fact it was his government that withdrew funding for bilingual programs in the Northern Territory,'' she said. "Kids need to learn English, but they must also have their culture reinforced.' From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:53:14 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:53:14 -0700 Subject: English class for Aborigines (fwd) Message-ID: English class for Aborigines http://www.bordermail.com.au/news/bm/national/798449.html A PLAN to make English compulsory for Aboriginal children has been met with a mixed reaction, and raised concerns the Federal Government is not properly resourcing indigenous education. The plan has been flagged by Indigenous Affairs Minister Mal Brough, who said Aboriginal children had no hope of getting on in life if they could only speak a language that just a handful of people could understand. Mr Brough said the plan was backed by grandparents in indigenous communities who wanted their young people to have the same opportunities as white children. ?These children, like all Australian children, will benefit from a strong grasp of English which allows them to make choices in their lives which they simply don?t have when they only speak a language which only a handful of people can understand,? Mr Brough said. Prominent indigenous Australian John Moriarty said it was important that Aboriginal children learn English. But that was provided indigenous languages were not lost. Dr Moriarty, a distinguished indigenous designer, businessman and adviser, supported Mr Brough?s sentiments. ?We shouldn?t lose Aboriginal languages, but I think we should learn the economic language, which is English,? Dr Moriarty said. He said one of the elders in his community had been pushing for Aborigines to learn English for some time. ?One of my tribal bosses has said for years: ?We don?t want white people to teach us to be Aborigines ? that?s our job. What we should be learning is the white man system so we can cope with the 21st century and beyond.? ?I thought those words are very wise and I follow them strongly.? Mr Brough also raised the possibility of welfare payments being linked to school attendance, an idea supported by the Northern Territory Government. ?What I did over 12 months ago was to put this option to the minister,? NT Chief Minister Clare Martin said. ?It?s strongly supported by many communities around the territory.? Prime Minister John Howard said indigenous people had no hope of being part of mainstream Australian society without English. ?If you require them to go to school they?ll have to learn English,? he said. ?The children of Chinese and Vietnamese immigrants are forced to learn English because they go to school. ?Equally, Aboriginal children should learn English because they should be required to go to school.? Labor indigenous affairs spokeswoman Jenny Macklin said the Government needed to properly resource schools ?to actually act to improve the English language of Aboriginal children, not just talk in empty political rhetoric?. Aboriginal activist Sam Watson said the plan was ?pure racism? and dismissed it as a stunt. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 01:56:20 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 18:56:20 -0700 Subject: Outrage at plan to force Aboriginal children to learn English (fwd) Message-ID: Outrage at plan to force Aboriginal children to learn English Barbara McMahon in Sydney Friday May 25, 2007 Guardian Unlimited http://www.guardian.co.uk/australia/story/0,,2088237,00.html [photo inset - Aborigines watch television at an outstation in the Utopia community, Australia. There are 200 different Aborginal dialects across Australia, with about 20 in constant use. Photograph: Ian Waldie/Getty Images] A plan by the Australian government to force Aboriginal children to learn English ignited fierce debate today, with some activists calling the plan racist and insulting. The initiative was put forward by Australia's indigenous affairs minister, Mal Brough, who said the compulsory teaching of English would help Aboriginal children living in remote and economically deprived communities to escape poverty and inequality and find jobs. He also revealed that the government was considering a plan to require Aboriginal parents to ensure that their children attend school or risk losing welfare payments. "If you don't have maths and English and a basic education ... then you can't be employed," Mr Brough said. Referring to children living in some of Australia's most inaccessible communities, he added: "Most of the children don't speak any semblance of English. So what chance have they got?" He said he was not suggesting that Aboriginal people should give up their own language but that they should follow the example of migrants to Australia, such as Greeks and Italians, who are bilingual. His comments, made at a particularly sensitive time as Australia marks the 40th anniversary of the 1967 referendum that allowed Aborigines to be counted as citizens, infuriated some indigenous leaders. Tauto Sansbury of the Aboriginal justice advocacy committee said the idea was insulting and would reinforce old-fashioned stereotypes. "They still want to treat Aboriginal people the way it was back in the 30s and 40s, where they're the master and we're the servant and our attitude is 'yes boss, we'll do what you want'," he said. Another activist Sam Watson said the government seemed to be "inventing new ways of showing Aboriginal people cultural disrespect". Federal opposition education spokesman, Stephen Smith, however, said he agreed in principle with the government's push for indigenous children to be compelled to learn English. "As a general proposition, we have to improve the standards of Aboriginal literacy and numeracy," he said. "We have to go right back to basics. We have to sit down frankly and say, 'All of the things we've done in the past, where have we ended up?'" Indigenous MP Linda Burney agreed that speaking English would help lift indigenous children out of poverty and inequality. "Aboriginal kids do need to be bilingual but it's a bit rich coming from a person who actually is part of a government that took away funding for bilingual programs in the Northern Territory," she said. "It is important for Aboriginal children to speak English but it can't be at the expense of your mother tongue." Australia's 460,000 Aborigines make up 2% of the population and are the country's most disadvantaged group, with far higher rates of unemployment, alcohol and drug abuse, domestic violence and health problems. The number of Aboriginal languages that existed in Australia prior to colonisation is estimated to be about 600. Currently there are 200 different Aborginal dialects across Australia, with about 20 in constant use. Many Aborigines speak dialects mixed with English that may be incomprehensible to an inexperienced listener. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:01:20 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:01:20 -0700 Subject: Aborigines must learn English for viable lives (fwd) Message-ID: Aborigines must learn English for viable lives * Patricia Karvelas and George Megalogenis * May 25, 2007 http://www.theaustralian.news.com.au/story/0,20867,21790693-601,00.html ABORIGINAL children should be forced to learn English so they can escape lives of poverty on remote and economically unviable communities. As the Government moved to mark Sunday's 40th anniversary of the 1967 referendum that allowed Aborigines to be counted as citizens with a series of measures and gestures, Indigenous Affairs Minister Mal Brough told The Australian that Aboriginal people should follow the example of Greek and Italian migrants and become bilingual. He said this - coupled with a "basic grasp" of mathematics and improved school attendance - would allow Aboriginal children living in deprived communities to find work and economic independence. "Most of the children (in many communities) don't speak any semblance of English," Mr Brough said. "So what chance have they got?" As part of its push to improve conditions for Aborigines, the Howard Government is also finalising a cabinet submission to quarantine indigenous parents' welfare payments if they fail to ensure their children attend school. And it is planning a series of Reconciliation Action Plans, which have been drawn up by federal agencies ahead of the referendum anniversary. John Howard's own department is leading a commonwealth campaign to recruit indigenous people to the public service and to provide non-indigenous staff with "cultural awarenesss" training to help advance the cause of reconciliation. The Department of Prime Minister and Cabinet has set a target of recruiting up to two indigenous cadets each year, and has pledged to offer three cultural awareness sessions. The Department of Education, Science and Training, by comparison, wants to remain in "the top two Australian government departments for employment of indigenous Australians". And its cultural awareness training would involve 300 staff each year. The head of PM&C, Peter Shergold, had asked all federal agencies to complete Reconciliation Action Plans by May 27. But some Aborigines remain unconvinced about the Government's commitment to indigenous affairs. Health Minister Tony Abbott was angrily booed at a Canberra ceremony yesterday to mark the 10th anniversary of the release of the Bringing Them Home report into the stolen generations. The chilly reception came despite Mr Abbott coming armed with $8million over four years in new funding for extra counselling services to indigenous people taken from their parents at birth. Mr Howard yesterday also faced a bitter attack from indigenous leader Lowitja O'Donoghue, who said the Prime Minister either did not understand or did not care about the stolen generations. But in parliament, Mr Howard was unmoved over his refusal to apologise to members of the stolen generations in the face of a Labor attempt to reignite the "sorry" issue, which last had traction at the time of the Sydney 2000 Olympics. Indigenous campaigns of the past are likely to dominate the coming weekend, with Sunday marking the 40th anniversary ofthe 1967 referendum at which Australians voted overwhelmingly to allow the Government to make laws for Aborigines and to have them counted as part of the national census. Mr Brough told The Australian he was drawing up a cabinet proposal that would require indigenous parents to ensure their children attended school or risk losing welfare payments. And he wanted to ensure that indigenous children, no matter how remote their community, learnt English. "They speak the language that in many cases only a handful of people do," Mr Brough said. He said it was a "huge problem" in Wadeye, a disadvantaged community about 380km southwest of Darwin. "There are seven separate language groups amongst a population of just over 2000 and they can't understand each other's language well," he said. "We should be forcing, imposing, requiring - whatever term you want to use - school attendance and the basic grasp of English, mathematics, and the spoken English." Reading and writing were basic elements of a productive life and would help indigenous children escape disadvantage. Mr Brough said it was a "cop-out" for communities to refuse to learn English because it was not an Aboriginal language, particularly when there were several languages in each community. "They don't have the chance to choose. They speak the language that in many cases only a handful of people do," he said. Mr Brough said he had no figures but made his conclusions after speaking to grandparents in indigenous communities who lamented the fact that they had better English language skills than their grandchildren. The Bringing Them Home report into the separation of Aboriginal and Torres Strait Islander children from their families accused governments of genocide and called for an apology and compensation. Indigenous audience members at yesterday's Parliament House ceremony marking the anniversary disrupted Mr Abbott's speech, demanding the Government "say sorry". Professor O'Donoghue, co-patron of the Stolen Generation Alliance and head of the former indigenous administrative body ATSIC, lambasted Mr Howard's attitude to the stolen generations. Professor O'Donoghue said indigenous people were dying of despair, while those in power looked the other way. "It is for this reason that I have no expectation of an apology from our current Prime Minister," she said. In question time, Mr Howard said he had not changed his view that modern-day Australians should not be culpable for actions taken decades ago. He said the best way to help indigenous people enjoy the bounty offered by life in Australia was to absorb them into the mainstream. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:16:36 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:16:36 -0700 Subject: Hawai'i rising: Threatened native language makes a comeback (fwd) Message-ID: Article published May 26, 2007 Hawai'i rising: Threatened native language makes a comeback By Jaymes Song The Associated Press http://www.theithacajournal.com/apps/pbcs.dll/article?AID=/20070526/LIFESTYLE22/705260301/1104 KE'EAU, Hawai'i ? Portraits in the school's library are not of U.S. presidents but Hawaiian royalty, from King Kamehameha to Princess Ka'iulani. Near the classroom door rubber slippers are tidily lined up by the students, who go barefoot. The calendar shows it's the month of ?Malaki.? Hawaiian language and culture fill the hallways and playgrounds of Ke Kula 'O Nawahiokalani'opu'u Iki and define the mission of the school with the sizable name ? Nawahi for short. English is only allowed during the one-hour English class. A major effort is under way to revive and preserve Hawai'i's native tongue, including so-called immersion schools, marking their 20th anniversary. Courses from math to science are taught entirely in Hawaiian. The language was nearly wiped out after being banned from schools across the islands for nearly a century. In 1983, when a small group of educators founded a key Hawaiian language revival program, fewer than 50 children spoke the language. Today, the rhythmic, fluid sounds of Hawaiian are used proficiently by more than 2,000 children. ?It's important because I'm the only one in my family who speaks Hawaiian,? said Leiali'i Lee, a 10th grader at Nawahi, one of 23 immersion programs in the state. ?I can make a difference and I can revive my language.? While fluency is still rare ? just 1 percent of the state's 180,000 public school students attend immersion programs ? Hawaiian words are commonplace around the islands, from vowel-filled town names such as Ka'a'awa and 'Aiea to popular fish like mahimahi. There's a weekly radio news report in Hawaiian. Tourists often are greeted in the language even before stepping off the plane. Hawaiian is finding its way into more books and Web sites. And it is taught as a foreign language at many island schools, public and private. The immersion schools carry this teaching further, of course. Nawahi, which has nearly 200 students from preschool through 12th grade, was founded in 1994 as a laboratory school affiliated with the University of Hawai'i at Hilo. Students are taught Hawaiian traditions and culture, such as growing sweet potatoes, building canoes and understanding the land. The school has succeeded despite financial and political challenges, and skepticism about educating in Hawaiian, the only indigenous language in the United States that is an official state language. Although about half the students are from low-income families, the school boasts a perfect graduation rate, with 80 percent moving on to college, well above the statewide average for public schools. A visit to Nawahi reveals its formula for success: small classes, a family-oriented environment and teachers dedicated to rescuing the Hawaiian language. ?If you're not successful, I'm going to make you successful. That is my responsibility,? said teacher Hiapo Perreira, who in 2002 became the first person in the country to receive a master's degree in Hawaiian and who is now in the University of Hawai'i at Hilo's new doctoral program. ?If my dream were to come true tomorrow..., every Hawaiian would know Hawaiian,? Perreira said. Student Akala Neves, a junior who hopes to attend Harvard or Stanford, explained why that's important: ?If you know who you are, you're confident and you don't have to be afraid. ... This school teaches us we can compete with everybody.? In the tiny school library, besides the portraits of royalty, there are dozens of framed pictures of the students' families. ?We don't want to do bad because our grandparents are watching,? said Lee, the 10th grader. Books are in Hawaiian, including many originally in English. With very few children's books available in Hawaiian, parents paste translations on top of the English text. So, for example, Shel Silverstein's popular book, ?The Giving Tree,? becomes ?O Kumula'au Aloha.? Critics say students could be held back by learning a language that's not ?viable? in today's world. But school officials say Nawahi students have exceeded peers in standardized English tests. Studies have also suggested that highly bilingual students tend to have higher cognitive abilities. ?What people don't realize is that we speak English. Right after we leave this campus, it's English,? Akala said. ?When we go home, we speak English. So we have so much English.? State Sen. Clayton Hee, a longtime supporter of Hawaiian language programs, was encouraged to speak only English while growing up, like many other Hawaiians. ?The assumption, ?To be educated, you must speak English,' is a fallacy,? said Hee, a former educator and state Office of Hawaiian Affairs chairman. He finally learned Hawaiian in college and now uses it proudly and often. ?It gave me a sense of identity. It gave me a sense of pride,? he said. Kapa'anaokalaokeola Oliveira, an assistant professor of Hawaiian at the University of Hawai'i, also expressed encouragement about the once-forbidden language. ?Today, I think there's a revitalization. People are encouraging their children to speak Hawaiian,? she said. Still, Hawaiian is far from being saved. ?It's still very close to being dead,? said William ?Pila? Wilson, one of the founders of 'Aha Punana Leo language program and chairman of the Hawaiian program at the University of Hawai'i at Hilo. ?A language is dead when children are no longer speaking it. Once children stopped speaking Hawaiian, especially to each other, we knew it was going to end.? In 1896, three years after the overthrow of the Hawaiian monarchy, a law was implemented, stating: ?The English language shall be the medium and basis of instruction in all public and private schools.? ?That was a real death knell,? said Albert J. Schutz, author of ?The Voices of Eden: A History of Hawaiian Language Studies.? ?That meant the younger people weren't using it anymore and it was only the older people that spoke the language.? As the Hawaiian elders died, so did the language. A 1917 editorial in the Hawaiian-language newspaper Ka Puuhonua discussed how the ban was already having a major impact in just two decades. ?We now find that our mother tongue is being spoken in a broken manner. There are no children under the age of 15 who can speak the mother tongue in this land properly. ... And in a very short period, we will find that the language is gone,? the editorial said. A rare exception was the island of Ni'ihau, where because it was privately owned and isolated from the state's rules, Hawaiian thrived through the years. Ni'ihau currently has about 160 residents, all of whom speak Hawaiian. With extinction looming elsewhere, a resuscitation movement began in the 1970s. In 1978, Hawaiian was re-established as an official language of the state. In 1990, the federal government adopted a policy of recognizing the right to preserve, use, and support indigenous languages. Today, as hula and Hawaiian music spread beyond the islands, even non-Hawaiians are picking up the language. About a fifth of the students at Nawahi have no Hawaiian blood, such as blonde, freckle-faced freshman Kemele Lyon. ?The reason I love to speak Hawaiian,? she said, ?is because I think it's the most beautiful language I have ever heard, and every sentence is like poetry.? Before moving here from Southern California five years ago, all she knew in Hawaiian were the words ?aloha? and ?mahalo? (thank you). Her Hawaiian is now as graceful as the waterfalls outside Hilo. Lyon also knows how to use traditional plants as medicine, play ancient games and pound the taro plant into poi. ?Everything in America is about you. In Hawaiian, it's about your kupuna (elders), grandparents, parents and your family,? she said. ?I feel their way is my way. I would never claim to be Hawaiian, but in my mana'o (thoughts), I feel Hawaiian.? Almost all the students at Nawahi started out speaking English, but Kalehua Ontai, a bashful 11-year-old girl whose personality comes to life when she plays the ?ukulele, only started learning English last year. ?The Hawaiian language is my first language. The Hawaiian language is the language of my ancestors and it's the language of my land,? she said. One of the few students outside Ni'ihau who learned Hawaiian at home, she is an example of the progress made in the revival of the language. At Nawahi, the school day begins at 7:45 a.m. with the haunting moan of the conch shell, which serves as a school bell and calls everyone to gather in the open-air courtyard. Through chant, the students ask the teachers for permission to enter. Throughout the day, students use chants, some resounding and forceful, others playful and light. They end the day with song or prayer ? echoing the cadences of their ancestors, which nearly went silent. From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:19:15 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:19:15 -0700 Subject: Indigenous youth learn broadcast skills (fwd) Message-ID: Indigenous youth learn broadcast skills By Humberto Marquez Updated May 25, 2007, 03:54 pm http://www.finalcall.com/artman/publish/article_3520.shtml [Graphic: MGN Online/Timothy 6X'The new stations will help Indigenous people recover and preserve their culture, and to recognize it and value it for themselves.'] �Helena Salcedo, Venezuelan National Radio director CARACAS, Venezuela (IPS/GIN) - Youth from 10 different Indigenous groups in Venezuela are learning to be broadcast journalists, preparing for the launch of eight new Indigenous community radio stations this October. Eiker Garc��a and Nelson Maldonado, two young Ye��kuana Indians from the Watamo and La Esmeralda communities in the Amazon rainforest, traveled to Caracas in late April to learn new skills. They took a deep breath, then exhaled slowly, producing a long ��mmm�� sound, following the instructions of the professional radio presenter who was giving them breathing and elocution lessons. Mr. Garc��a and Mr. Maldonado��s home, which is about 500 miles south of Caracas, is one of the sites where a radio station is set to be installed and networked with the public Venezuelan National Radio station. ��We��re learning to overcome our fear of the microphone and how to conduct interviews,�� Mr. Garc��a said during a break in the lessons. He was still remembering the excitement of his first airplane flight. Mr. Maldonado said very few of their people were qualified for this work. ��The community sent us on this first course because we are cultural promoters back home,�� he said. Twenty-one young people, nearly all of them from remote border regions, participated in the short introductory course on radio broadcasting in late April, in preparation for the installation of the radio stations next October. The course was provided by the National Telecommunications Commission (CONATEL). ��CONATEL will assign the frequencies and provide the transmitters and other necessary equipment to install eight FM stations, and will also give support in technical and management aspects to guide those responsible for the facilities,�� said Wilfredo Morales, general services manager for the commission. Venezuelan National Radio director Helena Salcedo said the public station has carried out trial broadcasts in Indigenous languages, using its repeaters in border zones. ��The new stations will help Indigenous people recover and preserve their culture, and to recognize it and value it for themselves,�� Ms. Salcedo said. Some parts of the country do not receive any Venezuelan radio signal at all. Mr. Maldonado said that in isolated La Esmeralda, where his community is located, people can tune in only to Radio Casiquiare (the name of a river in the Amazon region), which retransmits broadcasts from government radio stations and is operated by members of the military. In Paez, a municipality in the extreme northwest of Venezuela, between the gulf of Venezuela and the Colombian gulf of Guajira, ��you can easily pick up Colombian television channels, but not Venezuelan ones,�� said Mar��a Alejandra Gonzalez, a young Wayau woman who is studying journalism and took the National Telecommunications Commission course. ��Throughout the Guajira peninsula we can listen to the Fe y Alegr��a radio station, which transmits in Wayunaiki and their news programs cover events on both sides of the border,�� Miss Gonzalez said. Fe y Alegr��a is a Catholic organization, with radio stations in several parts of both Colombia and Venezuela. Its programming in the language of the Wayau, or Guajiro, people is broadcast across the Guajira peninsula, which mainly falls within Colombian territory, but also extends into Venezuela. Miss Gonzalez believes that the new Indigenous radio station, further south where the Bari, Yucpa and Japreira peoples live, will be able to profit from the existing experience of Fe y Alegr��a��s Indigenous-language radio station, especially the way it has taken up the concerns, claims and proposals of the Indigenous communities. ��We also want to follow their example by creating an Indigenous Radiophonic Institute, like Fe y Alegr��a��s, but based on the new Indigenous community radio stations,�� said Wayau activist Anair�B Canbar, who is part of the team leading the recently created Indigenous Peoples Ministry. The eight radio stations ��will begin by broadcasting in the languages of the communities where they are based, but later there will also be programs to reach other communities within broadcasting range, in their own languages, as far as possible,�� Canbar said. Mr. Garc��a is one of those preparing for the multilingual phase of the radio stations. His mother tongue is Ye��kuana, but he also speaks the language of a neighboring Indigenous community, the Yanomami people. ��We want to identify and train Indigenous information workers in all the communities to work as journalists and send their reports by radio or by telephone to the radio stations, to provide material for Indigenous newscasts, which will then interact on the network,�� Canbar said. Funding for setting up the Indigenous radio stations is being provided by the Information Ministry, as part of its program for supporting community radio. The National Telecommunications Commission has registered 192 community stations so far. The Information Ministry also has oversight of the Venezuelan National Radio station. Mr. Morales from the telecommunications commission did not mention specific figures, but he said ��the investments are neither large nor costly in comparison with the service they will provide by empowering Indigenous communities.�� That is what young people like Mr. Garc��a and Mr. Maldonado are learning new skills for. ��Get ready to project your voice,�� said their instructor as he gave them the microphone. ��All Venezuela is listening to you now.�� At least a part of it will be listening, when the first of the Indigenous community stations comes on air. The new stations are scheduled to start broadcasting on Oct. 12, a date officially known as Columbus Day, but recognized by some groups as Indigenous Peoples�� Resistance Day. � Copyright 2007 FCN Publishing, FinalCall.com From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:29:26 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:29:26 -0700 Subject: Game technology stores virtual heritage (fwd) Message-ID: Game technology stores virtual heritage May 1, 2007 http://www.smh.com.au/news/games/game-technology-stores-virtual-heritage/2007/04/30/1177788053993.html# An indigenous virtual world has many uses, writes Beverley Head. MINING companies and property holders wrestling with native title requirements to document traditional cultural heritage could benefit from a novel application of computer game technology. A computer simulation that allows users to explore Sydney Cove prior to white settlement in 1788 provides a glimpse of the sorts of applications that mining companies could develop, its creators say. Called Virtual Warrane, the simulation is on display at Sydney's Customs House until May 6. Virtual Warrane is part of a broader initiative to capture indigenous knowledge on computer systems, which can then be used to protect, preserve and promote Aboriginal knowledge. Developed by indigenous multimedia company Cyberdreaming in association with the Australasian CRC for Interaction Design, Virtual Warrane is "proving the concept that we can build these virtual worlds quickly and effectively", says Jeff Jones, executive director of the CRC. Built using a modified version of GarageGames' Torque Game Engine and the Digital Songlines toolkit, Professor Jones said the CRC was currently exploring commercialisation options having invested a "couple of million dollars" on projects over the last couple of years. For example, versions of the Virtual Warrane game could be developed for education or tourism applications, and the CRC's Digital Songlines toolkit developed to help preserve and promote indigenous culture in online environments could also be commercialised. One application envisaged for the toolkit is to be used to capture knowledge about lands used for farming or mining, and aid the native title negotiation process between commercial enterprises and traditional owners. The CRC is already working with one property developer to explore how such systems could be used to fulfil native title obligations. Professor Jones said the CRC planned to this year explain to mining companies and property holders how to harness computer game technology to create virtual environments which act as repositories of Aboriginal knowledge. While such systems would meet companies' obligations to document the cultural heritage values of their sites, they would also help make employee heritage induction programs more effective than text-based alternatives, said Professor Jones. Brett Leavy, the chief executive of Cyberdreaming, and lead developer on Virtual Warrane, said the ultimate goal of the program was to generate a "virtual heritage system for recording Aboriginal knowledge". Mr Leavy, a Kooma man, said that the technology had been demonstrated to many Aboriginal communities already. "They see the medium and they get it. There is no problem from my mob," he said. The systems being developed only captured public domain knowledge and not secret or sacred Aboriginal knowledge. Andrew Buchanan, a partner with Allens Arthur Robinson, and native title expert said that under native title legislation mining companies were obliged to negotiate with the local land council to identify what heritage needed to be preserved before mining could commence. Often as part of the negotiations companies provide cultural heritage awareness programs for employees. He believed computer-based tools that could capture and disseminate indigenous knowledge would "probably be very useful in negotiations with the native title owners". At this stage much of the development being carried out using the Digital Songlines toolkit is exploratory. "Imagine a Google Earth interface that lets you go down and look at Aboriginal rock art in the region, or bush foods or bush medicine in the area," said Mr Leavy. Initially he expects that the systems will be used to increase the understanding and spread of knowledge in Aboriginal communities themselves; "When I'm walking country with my grandfather and he's telling me something it can trigger an audio file." In the longer term the knowledge can be shared with other communities. Virtual worlds could be integrated with VoIP communication in order to generate "community exchanges". According to Professor Jones, "this is about a knowledge-based experience in a 3D world," and while the current focus is on capturing and sharing indigenous knowledge, he foresees the eventual creation of a Virtual Australia knowledge base. LINKS + www.interactiondesign.com.au + www.virualwarrane.com.au + www.cyberdreaming.com.au From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:34:46 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:34:46 -0700 Subject: Geographic Technology as a Tool for Indigenous Empowerment (fwd) Message-ID: Peru Project Blog Tuesday, May 22, 2007 Geographic Technology as a Tool for Indigenous Empowerment http://www.villageearth.org/pages/Projects/Peru/perublog/2007/05/geographic-technology-as-tool-for.html There is only one month left before the monumental Indigenous Tribunal in the Ucayali region of the Amazon! As part of the Tribunal, Village Earth was asked to facilitate community mapping workshops for Shipibo Communities but we need your support to get the necessary resources to indigenous leaders. We've bundled these resources into a low-cost and easy to use "Mapping Kit" that we would like to give to community representatives participating in our free mapping workshop. You can help by purchasing one of these kits for a Shipibo community today! Support Village Earth and the Indigenous Peoples of the Amazon with your sponsorship of a Mapping Kit! (Contributions of any amount are welcome, greatly appreciated, and 100% tax-deductible.) Each Mapping Kit will include a hand-held GPS unit and Map Book of their territory to be given to community leaders. Village Earth will then provide the instruction in how to use this technology to their advantage. Mapping Kits will enable communities to: * Identify their boundaries to determine if outside interests are illegally taking their resources or colonizing their lands. * Identify illegal logging using the satellite imagery available in the map books. * Map existing resources to establish a baseline for future comparisons of resource depletion/restoration * Better manage and plan for the use of their limited resources. Village Earth has been using Geographic Information Systems (GIS) technology to create maps of indigenous territory combined with satellite images of the region. Some Shipibo leaders have already used these maps to dispute government and colonist land claims and build their case in support of indigenous land rights in the region. Your contribution not only provides the mapping resources, but will help further the greater collective vision for the alternative development of the region based on indigenous knowledge and values. By supporting the Shipibo's efforts at mobilizing the region and these community-based mapping endeavors, together we can: * Organize indigenous communities in the Ucayali region to increase their economic and political clout to determine their own futures * Teach GPS technology to indigenous leaders so they no longer have to rely on expensive and biased government GPS technicians * Support Shipibo efforts to reclaim and restore indigenous land stewardship practices. Labels: community organizing, empowerment, indigenous amazon, indigenous movement, shipibo posted by Village Earth2 at 2:05 PM From cashcash at EMAIL.ARIZONA.EDU Wed May 30 02:48:07 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Tue, 29 May 2007 19:48:07 -0700 Subject: Digital Songlines (fwd link) Message-ID: Dear ILAT Subscribers, Per the posted story "Game technology stores virtual heritage" on ILAT just recently (though a bit late from the original of May 1st), here is a link to an online version of a virtual environment known as "Digital Songlines" mentioned in the above article. Enjoy! Digital Songlines http://songlines.interactiondesign.com.au/ Phil ILAT mg From anggarrgoon at GMAIL.COM Wed May 30 02:09:02 2007 From: anggarrgoon at GMAIL.COM (Claire Bowern) Date: Tue, 29 May 2007 21:09:02 -0500 Subject: English class for Aborigines (fwd) In-Reply-To: <20070529185314.nugjogogww88ws0c@www.email.arizona.edu> Message-ID: The really stupid thing about Brough's statement is that English is *already* compulsory -- the government abolished fully bilingual education 10 years ago and the two-way learning classes are technically immersion/shift to English classes (especially in areas where English is not used). He's the minister and he doesn't know that?? Claire From wjposer at LDC.UPENN.EDU Wed May 30 15:19:57 2007 From: wjposer at LDC.UPENN.EDU (William J Poser) Date: Wed, 30 May 2007 11:19:57 -0400 Subject: English class for Aborigines (fwd) In-Reply-To: <465CDCBE.3090208@gmail.com> Message-ID: Those interested in background or more details on the Australian situation may find Jane Simpson's posts on the "Transient Languages and Cultures" blog informative: http://blogs.usyd.edu.au/elac/ Bill From alittlewhiteman at OLC.EDU Wed May 30 17:57:55 2007 From: alittlewhiteman at OLC.EDU (Alvon Little Whiteman) Date: Wed, 30 May 2007 11:57:55 -0600 Subject: No subject Message-ID: Please change my email to my home one, which is; alvonlwm at hotmail.com Thank you, Alvon LWM Alvon Little Whiteman Health/Disabilities/Mental Health Coordinator Oglala Lakota College Head Start Program Box 490 Kyle, SD 57752 605-455-6118 (phone) 605-455-6116 (fax) -------------- next part -------------- An HTML attachment was scrubbed... URL: From cashcash at EMAIL.ARIZONA.EDU Wed May 30 18:23:46 2007 From: cashcash at EMAIL.ARIZONA.EDU (phil cash cash) Date: Wed, 30 May 2007 11:23:46 -0700 Subject: No subject In-Reply-To: <000301c7a2e4$0febe6f0$2fc3b4d0$@edu> Message-ID: Consider it done!? l8ter, Phil Quoting Alvon Little Whiteman : > Please change my email to my home one, which is; alvonlwm at hotmail.com Thank > you, Alvon LWM > > > > Alvon Little Whiteman > > Health/Disabilities/Mental Health Coordinator > > Oglala Lakota College Head Start Program > > Box 490 > > Kyle, SD 57752 > > 605-455-6118 (phone) > > 605-455-6116 (fax) -------------- next part -------------- An HTML attachment was scrubbed... URL: