From tanya.slavin at gmail.com Sat Mar 1 01:08:07 2014 From: tanya.slavin at gmail.com (Tanya Slavin) Date: Fri, 28 Feb 2014 20:08:07 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom Message-ID: Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -------------- next part -------------- An HTML attachment was scrubbed... URL: From rtroike at email.arizona.edu Sat Mar 1 05:21:32 2014 From: rtroike at email.arizona.edu (Troike, Rudolph C - (rtroike)) Date: Sat, 1 Mar 2014 05:21:32 +0000 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. Good luck, Rudy Rudy Troike University of Arizona Tucson, Arizona ________________________________ From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -------------- next part -------------- An HTML attachment was scrubbed... URL: From resa.bizzaro at iup.edu Sat Mar 1 15:34:41 2014 From: resa.bizzaro at iup.edu (Resa C Bizzaro) Date: Sat, 1 Mar 2014 10:34:41 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Hi, all.  Tanya, I'm sorry to hear about this problem with your students. In my research, I have been concerned with integenerational PTSD in native communities. That term comes from Eduardo Duran, a therapist who works with indigenous peoples. Here are a couple of books you could take a look at to see how he defines and treats it. You may find some ideas there: Duran, Eduardo, and Bonnie Duran. Native American Postcolonial Psychology. Albany: SUNY Press, 1995. Duran, Eduardo. Healing the Soul Wound: Counseling with American Indians and Other Native Peoples. New York: Teachers College P, 2006.  Resa On Fri, 28 Feb 2014 20:08:07 -0500 Tanya Slavin wrote: > Dear all, > > We're having a local workshop on indigenous language teaching at the > University of Toronto, an event organized for school and university > language teachers to share ideas on some of the challenges specific >to > native language teaching in an urban setting. One of the topics that >we > hope to address in some way (perhaps as a roundtable discussion) is >the > question of how to deal with emotional consequences of historical >trauma in > the language classroom. One of the biggest obstacles for aboriginal > students wishing to regain their language is the painful history of >their > relationship with it (e.g. their parents were forbidden to speak the > language, they may have grown up discouraged speaking their language >or > feeling that their language was somehow inferior). All that baggage > influences negatively their success in the classroom: they either >reach a > certain plateau or can hardly progress at all, or are unable to >start > speaking the language. As a result, the drop-out rate of native >students in > a university language classroom is much higher than that of >non-native > students wishing to learn a native language. I witnessed it myself >when I > was teaching Ojibwe in a university setting, and I'm seeing it now >teaching > it in a community setting. The question is how to deal with that and >help > these students succeed (also keeping in mind that they don't >necessarily > have the support of their community in an urban setting). Is it a >good idea > to actually raise this issue in the classroom, in order not to >ignore the > elephant in the room, so to speak? Would having separate classes for >native > and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be > willing to share, or experiences they had, or any stories they have >about > students that were dealing with this obstacle. If that's ok, I'd >love to > share your ideas and experiences at the workshop (obviously, giving > everybody credit for them), which would also hopefully generate a > productive discussion. I would appreciate any ideas you might have, >and > thank you in advance! > > Tanya From hardman at ufl.edu Sat Mar 1 14:56:12 2014 From: hardman at ufl.edu (Dr. MJ Hardman) Date: Sat, 1 Mar 2014 09:56:12 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: <4E2A23DC35FEA141BD0A563D12E2814C3F18B3BB@SAWYERISLAND.catnet.arizona.edu> Message-ID: Rudy, this sounds similar to what we did with Aymara. One student after one semester successfully shopped in the Central Market in La Paz in Aymara & ended up staying with an Aymara family. Our course is also on the web http://aymara.ufl.edu/ including voice, exercises, etc. MJ On 3/1/14 12:21 AM, "Troike, Rudolph C - (rtroike)" wrote: > Some years ago I read that the Oneida had launched a (then-)successful > campaign to revive the use of the language based on the need to have > participants in certain ceremonies. This of course would not work as well in > an urban setting, but embedding the language learning in a context of honoring > and perpetuating significant aspects of historical culture might help > motivationally, as conversely might applying it to modern technological use as > a challenge (being able to share information within a knowledgeable peer > group, so that the language is relevant, and not just a difficult learning > exercise). > > > > Methodologically, the teaching model we created for a course in Bolivian > Quechua at the University of Texas some years ago might easily be adapted. By > the middle of the second semester, students were able to communicate with a > visiting student from Peru who spoke a radically different dialect (considered > by some linguists to be a separate language), discussing differences in > education in the U.S. and Peru. (Most modern language courses I know reach > this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, > by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I > am told that the lab lessons are also. > > > > The crucial aspect of the success of the model was in the lab lessons, which > (at the outset) had students memorize conversations and practice sentences by > listening to them being repeated 3 times before being provided a space to say > them, then hearing another repetition followed by a space, and then hearing a > final confirmation. After about the 5th lesson, memorizing a constructed > conversation becomes burdensome, so we dropped that requirement in favor of > using the patterns for expanded and innovative use in the classroom. But the > key is building up hearing/listening (receptive) ability first. > > > > In a heritage language setting like this, I would add engaging the students in > the creation of novel conversations, jokes, playlets, etc., as soon as a > minimally adequate level of competence had been reached. In many native > communities, being able to turn a joke in the language is a socially desirable > skill. Finding ways to engage learners in their own learning could be a key. > Writing first and reading aloud rather than being forced into impromptu > speaking can make things easier. > > > > A great mistake in much of modern language teaching ideology is pressing > students for informal conversational competence, without developing an > adequate receptive foundation. I have queried college seniors who had taken a > required 2 years (4 semesters) of Spanish, and found that they had already > forgotten most of what they studied, thus almost totally wasting that much of > their lives. (By contrast, from a reading/grammar-translation approach with no > speaking whatsoever, I was successfully able to take graduate courses taught > entirely in Spanish in Mexico.) Overemphasis on production without sufficient > receptive hearing/listening development can be counterproductive. So one must > be wary of what the "experts" in language teaching prescribe. > > > > Good luck, > > > > Rudy > > > > Rudy Troike > > University of Arizona > > Tucson, Arizona > > > > > From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf > of Tanya Slavin [tanya.slavin at gmail.com] > Sent: Friday, February 28, 2014 6:08 PM > To: ilat at list.arizona.edu > Subject: [ilat] Dealing with emotional consequences of historical trauma in > the language classroom > > Dear all, > > We're having a local workshop on indigenous language teaching at the > University of Toronto, an event organized for school and university language > teachers to share ideas on some of the challenges specific to native language > teaching in an urban setting. One of the topics that we hope to address in > some way (perhaps as a roundtable discussion) is the question of how to deal > with emotional consequences of historical trauma in the language classroom. > One of the biggest obstacles for aboriginal students wishing to regain their > language is the painful history of their relationship with it (e.g. their > parents were forbidden to speak the language, they may have grown up > discouraged speaking their language or feeling that their language was somehow > inferior). All that baggage influences negatively their success in the > classroom: they either reach a certain plateau or can hardly progress at all, > or are unable to start speaking the language. As a result, the drop-out rate > of native students in a university language classroom is much higher than that > of non-native students wishing to learn a native language. I witnessed it > myself when I was teaching Ojibwe in a university setting, and I'm seeing it > now teaching it in a community setting. The question is how to deal with that > and help these students succeed (also keeping in mind that they don't > necessarily have the support of their community in an urban setting). Is it a > good idea to actually raise this issue in the classroom, in order not to > ignore the elephant in the room, so to speak? Would having separate classes > for native and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be willing > to share, or experiences they had, or any stories they have about students > that were dealing with this obstacle. If that's ok, I'd love to share your > ideas and experiences at the workshop (obviously, giving everybody credit for > them), which would also hopefully generate a productive discussion. I would > appreciate any ideas you might have, and thank you in advance! > > Tanya > Dr. MJ Hardman Professor Emeritus Linguistics, Anthropology and Latin American Studies University of Florida Doctora Honoris Causa UNMSM, Lima, Perú website: http://clas.ufl.edu/users/hardman/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From evan at whereareyourkeys.org Sat Mar 1 19:43:52 2014 From: evan at whereareyourkeys.org (Evan Gardner) Date: Sat, 1 Mar 2014 11:43:52 -0800 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: <4E2A23DC35FEA141BD0A563D12E2814C3F18B3BB@SAWYERISLAND.catnet.arizona.edu> Message-ID: This is Evan Gardner from "Where Are Your Keys?" When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income.  I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness,  poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate.  ​ I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. ​ We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? ​ If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. ​ Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one.  ​Capacitated, strong, healthy, AND fluent! ​ ​Hope this helps or at least offers another perspective. ​Evan Gardner Original Developer of "Where Are Your Keys?"  ​ On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise).   Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also.   The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first.   In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier.   A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe.       Good luck,       Rudy       Rudy Troike     University of Arizona     Tucson, Arizona   From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all,  We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -------------- next part -------------- An HTML attachment was scrubbed... URL: From egonxti at gmail.com Sun Mar 2 00:30:15 2014 From: egonxti at gmail.com (BJG) Date: Sat, 1 Mar 2014 17:30:15 -0700 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: <1393703031917.37ba2e35@Nodemailer> Message-ID: I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. Bryan James Gordon 2014-03-01 12:43 GMT-07:00 Evan Gardner : > This is Evan Gardner from "Where Are Your Keys?" > > When I first started in the native language revitalization effort I > realized (to my surprise) the problem of language loss was not primarily > due to poor pedagogy or teaching strategy. I realized, through many > difficult moments in community learning events, that the real issue is > creating a safe community of learners who have the capacity to handle > moments of healing through, during, and because of language learning. These > healing moments happen across age groups, ethnicities, identities, and > income. > > > I have found that now 90% of my work is community revitalization and the > building of a supportive language environment. Finding techniques for > dealing with politics, lateral oppression, historical trauma, childhood > sexual trauma, adult sexual trauma, intergenerational trauma, learned > helplessness, poverty, scarcity, discrimination, reverse discrimination, > lateral discrimination (who is Indian enough to be worthy of learning and > teaching the language), fraud, corruption, educational discrimination, low > graduation rates, Book Indian, red apple, colonization, decolonization, > religious corruption, kidnapping by various governmental and non > governmental agencies, the rewriting of history by everyone... native, non > native, locals, academics, and newspapers not to mention all the Facebook > "friends" tearing each other apart. This list goes on and on... And is > nothing new for anyone working with endangered languages worldwide. > > > But I firmly believe a healthy approach to all this is through the > language. That is where the other 5% of my work is done. The other 5% is > logistics! > > > > > Now whenever I am asked by a community for language support my first > question is about the health and capacity of the "mental health" > "behavioral health" "family counseling" departments of the tribe (even they > are not immune). I have found that having the mental health departments > involved right from the beginning has made a huge difference in perspective > and the ability of the community to effectively collaborate. > ​ > > I have taken a core team of language workers to a family counseling > session to ask for tools in creating and managing a healthy community > language night. The health professionals were very willing to offer > anything they could. They told us a good starting place is learning > debriefing tools and managing "talking circles" within your local cultural > custom. Learning a variety of ice breakers will also help build a strong > learning community. The counselors also recommended we learn who manages > which specific programs so conversations between learners and teachers can > be debriefed in confidence with the appropriate counselor until the person > searches out their own help. After having this conversation with the local > behavioral health manager our core team left the building feeling more > empowered, supported, and capacitated than ever. > ​ > > We asked the behavioral health office if there were any basic trainings > they could offer for "lay counseling" or advice they could give us for when > a community member feels so safe at our community language night that they > begin to open up about a past trauma. We don't know how to deal with all > that as language teachers. But the language circle is where community > members have found support... The "language" door is easier to walk through > that the "survivors of childhood sexual trauma" door. The parking lot > outside that meeting is empty. The parking lot outside the weekly language > circle if full. Where would you park if everyone in town knew which car you > drove? > ​ > > If you are a language teacher in your community, my best advice is to call > the local mental health and addiction medicine office and ask for help. > They are very willing to give it. > > > I would even invite the local behavioral health team to come to your > classroom and offer a presentation on what they experience in the mental > health field and how your programs can support each other. > > ​ > Language teachers are often looked to as community leaders. I feel very > strongly that as language teachers we must accept that role and be prepared > for it. If we are doing our jobs as language and cultural teachers then > soon our students will be considered community leaders as well. They must > be prepared and capacitated for that responsibility from day one. > > > ​Capacitated, strong, healthy, AND fluent! > ​ > ​ > Hope this helps or at least offers another perspective. > > > ​Evan Gardner > Original Developer of "Where Are Your Keys?" > > ​ > > > > > On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) < > rtroike at email.arizona.edu="mailto:rtroike at email.arizona.edu">> wrote: > >> Some years ago I read that the Oneida had launched a (then-)successful >> campaign to revive the use of the language based on the need to have >> participants in certain ceremonies. This of course would not work as well >> in an urban setting, but embedding the language learning in a context of >> honoring and perpetuating significant aspects of historical culture might >> help motivationally, as conversely might applying it to modern >> technological use as a challenge (being able to share information within a >> knowledgeable peer group, so that the language is relevant, and not just a >> difficult learning exercise). >> >> >> >> Methodologically, the teaching model we created for a course in Bolivian >> Quechua at the University of Texas some years ago might easily be adapted. >> By the middle of the second semester, students were able to communicate >> with a visiting student from Peru who spoke a radically different dialect >> (considered by some linguists to be a separate language), discussing >> differences in education in the U.S. and Peru. (Most modern language >> courses I know reach this level of proficiency after 4 semesters, rather >> than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, >> is available on the web, and I am told that the lab lessons are also. >> >> >> >> The crucial aspect of the success of the model was in the lab lessons, >> which (at the outset) had students memorize conversations and practice >> sentences by listening to them being repeated 3 times before being provided >> a space to say them, then hearing another repetition followed by a space, >> and then hearing a final confirmation. After about the 5th lesson, >> memorizing a constructed conversation becomes burdensome, so we dropped >> that requirement in favor of using the patterns for expanded and innovative >> use in the classroom. But the key is building up hearing/listening >> (receptive) ability first. >> >> >> >> In a heritage language setting like this, I would add engaging the >> students in the creation of novel conversations, jokes, playlets, etc., as >> soon as a minimally adequate level of competence had been reached. In many >> native communities, being able to turn a joke in the language is a socially >> desirable skill. Finding ways to engage learners in their own learning >> could be a key. Writing first and reading aloud rather than being forced >> into impromptu speaking can make things easier. >> >> >> >> A great mistake in much of modern language teaching ideology is pressing >> students for informal conversational competence, without developing an >> adequate receptive foundation. I have queried college seniors who had taken >> a required 2 years (4 semesters) of Spanish, and found that they had >> already forgotten most of what they studied, thus almost totally wasting >> that much of their lives. (By contrast, from a reading/grammar-translation >> approach with no speaking whatsoever, I was successfully able to take >> graduate courses taught entirely in Spanish in Mexico.) Overemphasis on >> production without sufficient receptive hearing/listening development can >> be counterproductive. So one must be wary of what the "experts" in language >> teaching prescribe. >> >> >> >> Good luck, >> >> >> >> Rudy >> >> >> >> Rudy Troike >> >> University of Arizona >> >> Tucson, Arizona >> >> >> ------------------------------ >> *From:* ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] >> on behalf of Tanya Slavin [tanya.slavin at gmail.com] >> *Sent:* Friday, February 28, 2014 6:08 PM >> *To:* ilat at list.arizona.edu >> *Subject:* [ilat] Dealing with emotional consequences of historical >> trauma in the language classroom >> >> Dear all, >> >> We're having a local workshop on indigenous language teaching at the >> University of Toronto, an event organized for school and university >> language teachers to share ideas on some of the challenges specific to >> native language teaching in an urban setting. One of the topics that we >> hope to address in some way (perhaps as a roundtable discussion) is the >> question of how to deal with emotional consequences of historical trauma in >> the language classroom. One of the biggest obstacles for aboriginal >> students wishing to regain their language is the painful history of their >> relationship with it (e.g. their parents were forbidden to speak the >> language, they may have grown up discouraged speaking their language or >> feeling that their language was somehow inferior). All that baggage >> influences negatively their success in the classroom: they either reach a >> certain plateau or can hardly progress at all, or are unable to start >> speaking the language. As a result, the drop-out rate of native students in >> a university language classroom is much higher than that of non-native >> students wishing to learn a native language. I witnessed it myself when I >> was teaching Ojibwe in a university setting, and I'm seeing it now teaching >> it in a community setting. The question is how to deal with that and help >> these students succeed (also keeping in mind that they don't necessarily >> have the support of their community in an urban setting). Is it a good idea >> to actually raise this issue in the classroom, in order not to ignore the >> elephant in the room, so to speak? Would having separate classes for native >> and non-native students help the issue? >> So I wanted to ask if anybody had any ideas about this they would be >> willing to share, or experiences they had, or any stories they have about >> students that were dealing with this obstacle. If that's ok, I'd love to >> share your ideas and experiences at the workshop (obviously, giving >> everybody credit for them), which would also hopefully generate a >> productive discussion. I would appreciate any ideas you might have, and >> thank you in advance! >> >> Tanya >> > -- Bryan James Gordon -------------- next part -------------- An HTML attachment was scrubbed... URL: From jt at citytel.net Sun Mar 2 00:45:28 2014 From: jt at citytel.net (Judy Thompson) Date: Sat, 1 Mar 2014 16:45:28 -0800 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Hi Bryan, I briefly touched on this subject in my dissertation, Hedekeyeh Hots’ih Kahidi – “Our Ancestors Are In Us”: Strengthening Our Voices Through Language Revitalization From A Tahltan Worldview http://dspace.library.uvic.ca:8080/handle/1828/4213 One of my research questions was, "How can Tahltan language revitalization positively affect the lives of my people?", which was addressed on pp. 114-149, with "Language revitalization and healing" starting on page 138. In this section, you will hopefully find references/citations that will help you. Judy Judy Thompson, Ph.D. Tahltan Language & Culture Lead On 2014-03-01, at 4:30 PM, BJG wrote: > I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. > > Bryan James Gordon > > > 2014-03-01 12:43 GMT-07:00 Evan Gardner : > This is Evan Gardner from "Where Are Your Keys?" > > When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income. > > > I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. > > > But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! > > > > > Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate. > ​ > > I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. > ​ > > We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? > ​ > > If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. > > > I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. > > ​ > Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one. > > > ​Capacitated, strong, healthy, AND fluent! > ​ > ​ > Hope this helps or at least offers another perspective. > > > ​Evan Gardner > Original Developer of "Where Are Your Keys?" > > ​ > > > > > On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: > Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). > > > Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. > > > The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. > > > In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. > > > A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. > > > Good luck, > > > Rudy > > > Rudy Troike > > University of Arizona > > Tucson, Arizona > > > From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] > Sent: Friday, February 28, 2014 6:08 PM > To: ilat at list.arizona.edu > Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom > > Dear all, > > We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! > > Tanya > > > > -- > Bryan James Gordon -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Sun Mar 2 00:53:55 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Sat, 1 Mar 2014 19:53:55 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Joe Gone (Gros Ventre) is a clinical psychologist at the University of MIchigan. He researches and writes about historic trauma. Look at his Michigan webpage for his publications. -----Original Message----- From: BJG To: ilat Sent: Sat, Mar 1, 2014 5:30 pm Subject: Re: [ilat] Dealing with emotional consequences of historical trauma in the language classroom I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. Bryan James Gordon 2014-03-01 12:43 GMT-07:00 Evan Gardner : This is Evan Gardner from "Where Are Your Keys?" When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income. I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate. ​ I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. ​ We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? ​ If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. ​ Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one. ​Capacitated, strong, healthy, AND fluent! ​ ​ Hope this helps or at least offers another perspective. ​Evan Gardner Original Developer of "Where Are Your Keys?" ​ On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. Good luck, Rudy Rudy Troike University of Arizona Tucson, Arizona From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -- Bryan James Gordon -------------- next part -------------- An HTML attachment was scrubbed... URL: From hardman at ufl.edu Sun Mar 2 01:11:19 2014 From: hardman at ufl.edu (Dr. MJ Hardman) Date: Sat, 1 Mar 2014 20:11:19 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: You are quite right & I am glad that you are so doing. If you can read Spanish I would recommend < Mark Qillqa TUPE Estudio Histórico-Cultural de Marka-Tupe Pueblo de habla Jaqaru. Año 750 D.C. - 2010 > Dimas Bautista Iturrizaga [ http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html ] Dr. Bautista is a native speaker of Jaqaru. MJ On 3/1/14 7:30 PM, "BJG" wrote: > I believe that language loss not only should be related to historical trauma, > but that it is a part of historical trauma, and cannot be > addressed/revitalised/reclaimed/revived/maintained without being a part of a > larger response to historical trauma. I am currently trying to do a literature > review on exactly this topic, and would be eternally grateful for any > suggestions. > > Bryan James Gordon > > > 2014-03-01 12:43 GMT-07:00 Evan Gardner : >> This is Evan Gardner from "Where Are Your Keys?" >> >> When I first started in the native language revitalization effort I realized >> (to my surprise) the problem of language loss was not primarily due to poor >> pedagogy or teaching strategy. I realized, through many difficult moments in >> community learning events, that the real issue is creating a safe community >> of learners who have the capacity to handle moments of healing through, >> during, and because of language learning. These healing moments happen across >> age groups, ethnicities, identities, and income.  >> >> >> I have found that now 90% of my work is community revitalization and the >> building of a supportive language environment. Finding techniques for dealing >> with politics, lateral oppression, historical trauma, childhood sexual >> trauma, adult sexual trauma, intergenerational trauma, learned helplessness, >>  poverty, scarcity, discrimination, reverse discrimination, lateral >> discrimination (who is Indian enough to be worthy of learning and teaching >> the language), fraud, corruption, educational discrimination, low graduation >> rates, Book Indian, red apple, colonization, decolonization, religious >> corruption, kidnapping by various governmental and non governmental agencies, >> the rewriting of history by everyone... native, non native, locals, >> academics, and newspapers not to mention all the Facebook "friends" tearing >> each other apart. This list goes on and on... And is nothing new for anyone >> working with endangered languages worldwide. >> >> >> But I firmly believe a healthy approach to all this is through the language. >> That is where the other 5% of my work is done. The other 5% is logistics! >> >> >> >> >> Now whenever I am asked by a community for language support my first question >> is about the health and capacity of the "mental health" "behavioral health" >> "family counseling" departments of the tribe (even they are not immune). I >> have found that having the mental health departments involved right from the >> beginning has made a huge difference in perspective and the ability of the >> community to effectively collaborate.  >> ​ >> >> I have taken a core team of language workers to a family counseling session >> to ask for tools in creating and managing a healthy community language night. >> The health professionals were very willing to offer anything they could. They >> told us a good starting place is learning debriefing tools and managing >> "talking circles" within your local cultural custom. Learning a variety of >> ice breakers will also help build a strong learning community. The counselors >> also recommended we learn who manages which specific programs so >> conversations between learners and teachers can be debriefed in confidence >> with the appropriate counselor until the person searches out their own help. >> After having this conversation with the local behavioral health manager our >> core team left the building feeling more empowered, supported, and >> capacitated than ever. >> ​ >> >> We asked the behavioral health office if there were any basic trainings they >> could offer for "lay counseling" or advice they could give us for when a >> community member feels so safe at our community language night that they >> begin to open up about a past trauma. We don't know how to deal with all that >> as language teachers. But the language circle is where community members have >> found support... The "language" door is easier to walk through that the >> "survivors of childhood sexual trauma" door. The parking lot outside that >> meeting is empty. The parking lot outside the weekly language circle if full. >> Where would you park if everyone in town knew which car you drove? >> ​ >> >> If you are a language teacher in your community, my best advice is to call >> the local mental health and addiction medicine office and ask for help. They >> are very willing to give it. >> >> >> I would even invite the local behavioral health team to come to your >> classroom and offer a presentation on what they experience in the mental >> health field and how your programs can support each other. >> >> ​ >> Language teachers are often looked to as community leaders. I feel very >> strongly that as language teachers we must accept that role and be prepared >> for it. If we are doing our jobs as language and cultural teachers then soon >> our students will be considered community leaders as well. They must be >> prepared and capacitated for that responsibility from day one.  >> >> >> ​Capacitated, strong, healthy, AND fluent! >> ​ >> ​ >> Hope this helps or at least offers another perspective. >> >> >> ​Evan Gardner >> Original Developer of "Where Are Your Keys?"  >> >> ​ >> >> >> >> >> On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) >> > wrote: >>> Some years ago I read that the Oneida had launched a (then-)successful >>> campaign to revive the use of the language based on the need to have >>> participants in certain ceremonies. This of course would not work as well in >>> an urban setting, but embedding the language learning in a context of >>> honoring and perpetuating significant aspects of historical culture might >>> help motivationally, as conversely might applying it to modern technological >>> use as a challenge (being able to share information within a knowledgeable >>> peer group, so that the language is relevant, and not just a difficult >>> learning exercise). >>> >>>   >>> >>> Methodologically, the teaching model we created for a course in Bolivian >>> Quechua at the University of Texas some years ago might easily be adapted. >>> By the middle of the second semester, students were able to communicate with >>> a visiting student from Peru who spoke a radically different dialect >>> (considered by some linguists to be a separate language), discussing >>> differences in education in the U.S. and Peru. (Most modern language courses >>> I know reach this level of proficiency after 4 semesters, rather than 1 >>> 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is >>> available on the web, and I am told that the lab lessons are also. >>> >>>   >>> >>> The crucial aspect of the success of the model was in the lab lessons, which >>> (at the outset) had students memorize conversations and practice sentences >>> by listening to them being repeated 3 times before being provided a space to >>> say them, then hearing another repetition followed by a space, and then >>> hearing a final confirmation. After about the 5th lesson, memorizing a >>> constructed conversation becomes burdensome, so we dropped that requirement >>> in favor of using the patterns for expanded and innovative use in the >>> classroom. But the key is building up hearing/listening (receptive) ability >>> first. >>> >>>   >>> >>> In a heritage language setting like this, I would add engaging the students >>> in the creation of novel conversations, jokes, playlets, etc., as soon as a >>> minimally adequate level of competence had been reached. In many native >>> communities, being able to turn a joke in the language is a socially >>> desirable skill. Finding ways to engage learners in their own learning could >>> be a key. Writing first and reading aloud rather than being forced into >>> impromptu speaking can make things easier. >>> >>>   >>> >>> A great mistake in much of modern language teaching ideology is pressing >>> students for informal conversational competence, without developing an >>> adequate receptive foundation. I have queried college seniors who had taken >>> a required 2 years (4 semesters) of Spanish, and found that they had already >>> forgotten most of what they studied, thus almost totally wasting that much >>> of their lives. (By contrast, from a reading/grammar-translation approach >>> with no speaking whatsoever, I was successfully able to take graduate >>> courses taught entirely in Spanish in Mexico.) Overemphasis on production >>> without sufficient receptive hearing/listening development can be >>> counterproductive. So one must be wary of what the "experts" in language >>> teaching prescribe. >>> >>>   >>> >>>     Good luck, >>> >>>   >>> >>>     Rudy >>> >>>   >>> >>>     Rudy Troike >>> >>>     University of Arizona >>> >>>     Tucson, Arizona >>> >>>   >>> >>> >>> From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on >>> behalf of Tanya Slavin [tanya.slavin at gmail.com] >>> Sent: Friday, February 28, 2014 6:08 PM >>> To: ilat at list.arizona.edu >>> Subject: [ilat] Dealing with emotional consequences of historical trauma in >>> the language classroom >>> >>> Dear all,  >>> >>> We're having a local workshop on indigenous language teaching at the >>> University of Toronto, an event organized for school and university language >>> teachers to share ideas on some of the challenges specific to native >>> language teaching in an urban setting. One of the topics that we hope to >>> address in some way (perhaps as a roundtable discussion) is the question of >>> how to deal with emotional consequences of historical trauma in the language >>> classroom. One of the biggest obstacles for aboriginal students wishing to >>> regain their language is the painful history of their relationship with it >>> (e.g. their parents were forbidden to speak the language, they may have >>> grown up discouraged speaking their language or feeling that their language >>> was somehow inferior). All that baggage influences negatively their success >>> in the classroom: they either reach a certain plateau or can hardly progress >>> at all, or are unable to start speaking the language. As a result, the >>> drop-out rate of native students in a university language classroom is much >>> higher than that of non-native students wishing to learn a native language. >>> I witnessed it myself when I was teaching Ojibwe in a university setting, >>> and I'm seeing it now teaching it in a community setting. The question is >>> how to deal with that and help these students succeed (also keeping in mind >>> that they don't necessarily have the support of their community in an urban >>> setting). Is it a good idea to actually raise this issue in the classroom, >>> in order not to ignore the elephant in the room, so to speak? Would having >>> separate classes for native and non-native students help the issue? >>> So I wanted to ask if anybody had any ideas about this they would be willing >>> to share, or experiences they had, or any stories they have about students >>> that were dealing with this obstacle. If that's ok, I'd love to share your >>> ideas and experiences at the workshop (obviously, giving everybody credit >>> for them), which would also hopefully generate a productive discussion. I >>> would appreciate any ideas you might have, and thank you in advance! >>> >>> Tanya > > Dr. MJ Hardman Professor Emeritus Linguistics, Anthropology and Latin American Studies University of Florida Doctora Honoris Causa UNMSM, Lima, Perú website: http://clas.ufl.edu/users/hardman/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From tanya.slavin at gmail.com Sun Mar 2 06:32:53 2014 From: tanya.slavin at gmail.com (Tanya Slavin) Date: Sun, 2 Mar 2014 01:32:53 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Thank you everybody for your insights! I really appreciate all your responses. I'm learning a great deal here. Rudy, I found it interesting that your model says that writing and reading aloud should come before impromptu speaking. I always thought that immersion or near-immersion is best, and starting to speak as soon as possible is ideal. But now after reading about your model, it makes sense to me, writing and reading aloud probably help build confidence required for speaking. Evan, what you said also resonated with my experience of teaching the language in a community centre here in Toronto. The first two classes I wasn't able to actually teach any of the language, people clearly didn't want to just dive right into grammar right away, all they wanted was to share their language histories and theirs and their family's experiences with their language, and some were very open about them. So maybe the language classroom should also be a place to talk about these things, and even though clearly language teachers aren't qualified to provide the same support as counselors, maybe its good enough to just make sure that it's a safe place to share these experiences. And I agree with what you're saying that historical trauma is not just an obstacle to regaining the language, but regaining the language is part of the dealing with the historical trauma, and is an important healing tool. Tanya 2014-03-01 20:11 GMT-05:00 Dr. MJ Hardman : > You are quite right & I am glad that you are so doing. If you can read > Spanish I would recommend < *Mark Qillqa TUPE* Estudio Histórico-Cultural > de Marka-Tupe Pueblo de habla Jaqaru. Año 750 D.C. - 2010 > Dimas > Bautista Iturrizaga [ > http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html ] > Dr. Bautista is a native speaker of Jaqaru. MJ > > > On 3/1/14 7:30 PM, "BJG" wrote: > > I believe that language loss not only should be related to historical > trauma, but that it is a part of historical trauma, and cannot be > addressed/revitalised/reclaimed/revived/maintained without being a part of > a larger response to historical trauma. I am currently trying to do a > literature review on exactly this topic, and would be eternally grateful > for any suggestions. > > Bryan James Gordon > > > 2014-03-01 12:43 GMT-07:00 Evan Gardner : > > This is Evan Gardner from "Where Are Your Keys?" > > When I first started in the native language revitalization effort I > realized (to my surprise) the problem of language loss was not primarily > due to poor pedagogy or teaching strategy. I realized, through many > difficult moments in community learning events, that the real issue is > creating a safe community of learners who have the capacity to handle > moments of healing through, during, and because of language learning. These > healing moments happen across age groups, ethnicities, identities, and > income. > > > I have found that now 90% of my work is community revitalization and the > building of a supportive language environment. Finding techniques for > dealing with politics, lateral oppression, historical trauma, childhood > sexual trauma, adult sexual trauma, intergenerational trauma, learned > helplessness, poverty, scarcity, discrimination, reverse discrimination, > lateral discrimination (who is Indian enough to be worthy of learning and > teaching the language), fraud, corruption, educational discrimination, low > graduation rates, Book Indian, red apple, colonization, decolonization, > religious corruption, kidnapping by various governmental and non > governmental agencies, the rewriting of history by everyone... native, non > native, locals, academics, and newspapers not to mention all the Facebook > "friends" tearing each other apart. This list goes on and on... And is > nothing new for anyone working with endangered languages worldwide. > > > But I firmly believe a healthy approach to all this is through the > language. That is where the other 5% of my work is done. The other 5% is > logistics! > > > > > Now whenever I am asked by a community for language support my first > question is about the health and capacity of the "mental health" > "behavioral health" "family counseling" departments of the tribe (even they > are not immune). I have found that having the mental health departments > involved right from the beginning has made a huge difference in perspective > and the ability of the community to effectively collaborate. > > > I have taken a core team of language workers to a family counseling > session to ask for tools in creating and managing a healthy community > language night. The health professionals were very willing to offer > anything they could. They told us a good starting place is learning > debriefing tools and managing "talking circles" within your local cultural > custom. Learning a variety of ice breakers will also help build a strong > learning community. The counselors also recommended we learn who manages > which specific programs so conversations between learners and teachers can > be debriefed in confidence with the appropriate counselor until the person > searches out their own help. After having this conversation with the local > behavioral health manager our core team left the building feeling more > empowered, supported, and capacitated than ever. > > > We asked the behavioral health office if there were any basic trainings > they could offer for "lay counseling" or advice they could give us for when > a community member feels so safe at our community language night that they > begin to open up about a past trauma. We don't know how to deal with all > that as language teachers. But the language circle is where community > members have found support... The "language" door is easier to walk through > that the "survivors of childhood sexual trauma" door. The parking lot > outside that meeting is empty. The parking lot outside the weekly language > circle if full. Where would you park if everyone in town knew which car you > drove? > > > If you are a language teacher in your community, my best advice is to call > the local mental health and addiction medicine office and ask for help. > They are very willing to give it. > > > I would even invite the local behavioral health team to come to your > classroom and offer a presentation on what they experience in the mental > health field and how your programs can support each other. > > > Language teachers are often looked to as community leaders. I feel very > strongly that as language teachers we must accept that role and be prepared > for it. If we are doing our jobs as language and cultural teachers then > soon our students will be considered community leaders as well. They must > be prepared and capacitated for that responsibility from day one. > > > Capacitated, strong, healthy, AND fluent! > > > Hope this helps or at least offers another perspective. > > > Evan Gardner > Original Developer of "Where Are Your Keys?" > > > > > > > On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) < > rtroike at email.arizona.edu="mailto:rtroike at email.arizona.edu">> wrote: > > Some years ago I read that the Oneida had launched a (then-)successful > campaign to revive the use of the language based on the need to have > participants in certain ceremonies. This of course would not work as well > in an urban setting, but embedding the language learning in a context of > honoring and perpetuating significant aspects of historical culture might > help motivationally, as conversely might applying it to modern > technological use as a challenge (being able to share information within a > knowledgeable peer group, so that the language is relevant, and not just a > difficult learning exercise). > > > > Methodologically, the teaching model we created for a course in Bolivian > Quechua at the University of Texas some years ago might easily be adapted. > By the middle of the second semester, students were able to communicate > with a visiting student from Peru who spoke a radically different dialect > (considered by some linguists to be a separate language), discussing > differences in education in the U.S. and Peru. (Most modern language > courses I know reach this level of proficiency after 4 semesters, rather > than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, > is available on the web, and I am told that the lab lessons are also. > > > > The crucial aspect of the success of the model was in the lab lessons, > which (at the outset) had students memorize conversations and practice > sentences by listening to them being repeated 3 times before being provided > a space to say them, then hearing another repetition followed by a space, > and then hearing a final confirmation. After about the 5th lesson, > memorizing a constructed conversation becomes burdensome, so we dropped > that requirement in favor of using the patterns for expanded and innovative > use in the classroom. But the key is building up hearing/listening > (receptive) ability first. > > > > In a heritage language setting like this, I would add engaging the > students in the creation of novel conversations, jokes, playlets, etc., as > soon as a minimally adequate level of competence had been reached. In many > native communities, being able to turn a joke in the language is a socially > desirable skill. Finding ways to engage learners in their own learning > could be a key. Writing first and reading aloud rather than being forced > into impromptu speaking can make things easier. > > > > A great mistake in much of modern language teaching ideology is pressing > students for informal conversational competence, without developing an > adequate receptive foundation. I have queried college seniors who had taken > a required 2 years (4 semesters) of Spanish, and found that they had > already forgotten most of what they studied, thus almost totally wasting > that much of their lives. (By contrast, from a reading/grammar-translation > approach with no speaking whatsoever, I was successfully able to take > graduate courses taught entirely in Spanish in Mexico.) Overemphasis on > production without sufficient receptive hearing/listening development can > be counterproductive. So one must be wary of what the "experts" in language > teaching prescribe. > > > > Good luck, > > > > Rudy > > > > Rudy Troike > > University of Arizona > > Tucson, Arizona > > > > ------------------------------ > *From:* ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on > behalf of Tanya Slavin [tanya.slavin at gmail.com] > *Sent:* Friday, February 28, 2014 6:08 PM > *To:* ilat at list.arizona.edu > *Subject:* [ilat] Dealing with emotional consequences of historical > trauma in the language classroom > > Dear all, > > We're having a local workshop on indigenous language teaching at the > University of Toronto, an event organized for school and university > language teachers to share ideas on some of the challenges specific to > native language teaching in an urban setting. One of the topics that we > hope to address in some way (perhaps as a roundtable discussion) is the > question of how to deal with emotional consequences of historical trauma in > the language classroom. One of the biggest obstacles for aboriginal > students wishing to regain their language is the painful history of their > relationship with it (e.g. their parents were forbidden to speak the > language, they may have grown up discouraged speaking their language or > feeling that their language was somehow inferior). All that baggage > influences negatively their success in the classroom: they either reach a > certain plateau or can hardly progress at all, or are unable to start > speaking the language. As a result, the drop-out rate of native students in > a university language classroom is much higher than that of non-native > students wishing to learn a native language. I witnessed it myself when I > was teaching Ojibwe in a university setting, and I'm seeing it now teaching > it in a community setting. The question is how to deal with that and help > these students succeed (also keeping in mind that they don't necessarily > have the support of their community in an urban setting). Is it a good idea > to actually raise this issue in the classroom, in order not to ignore the > elephant in the room, so to speak? Would having separate classes for native > and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be > willing to share, or experiences they had, or any stories they have about > students that were dealing with this obstacle. If that's ok, I'd love to > share your ideas and experiences at the workshop (obviously, giving > everybody credit for them), which would also hopefully generate a > productive discussion. I would appreciate any ideas you might have, and > thank you in advance! > > Tanya > > > > > Dr. MJ Hardman > Professor Emeritus > Linguistics, Anthropology and Latin American Studies > University of Florida > Doctora Honoris Causa UNMSM, Lima, Perú > website: http://clas.ufl.edu/users/hardman/ > -------------- next part -------------- An HTML attachment was scrubbed... URL: From bernisantamaria at gmail.com Sun Mar 2 21:51:54 2014 From: bernisantamaria at gmail.com (BSantaMaria) Date: Sun, 2 Mar 2014 14:51:54 -0700 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Agree with commentaries on relevance of language learning/teaching to HT (historical trauma) issues--experiencing similar things here; now from language activism, I'm being requested to do more and more presentations on how to revitalize cultural knowledge (including Apache lang) for healing (from socialproblems) these psychological issues. Although, I do not present myself as a medical "practitioner", I research our particular HT events, give examples of HT that could affect different generations connecting to current problems--many let me know that they never made these connections before and are learning, even those my age and older. I've always believed that revitalizing our Indigenous languages necessarily is wholistic--involving the "whole" person's identity, history, family, communities, tribes as I stated in my conclusion to my 1997 Master's Thesis on White Mountain Apache Language Shift...", University of AZ, and I'm glad to see that this is being proven more and more in the experiences people are describing here. We know that we should not compartmentalize anything in the ways of lives of Indigenous peoples as so many authors attempt to do. And to Tanya, thanks for opening up the dialogue on this. Bernadette Adley-SantaMaria Member, Cultural Advisory Board White Mountain Apache Tribe Fort Apache AZ On Sat, Mar 1, 2014 at 11:32 PM, Tanya Slavin wrote: > Thank you everybody for your insights! I really appreciate all your > responses. I'm learning a great deal here. > > Rudy, I found it interesting that your model says that writing and reading > aloud should come before impromptu speaking. I always thought that > immersion or near-immersion is best, and starting to speak as soon as > possible is ideal. But now after reading about your model, it makes sense > to me, writing and reading aloud probably help build confidence required > for speaking. > > Evan, what you said also resonated with my experience of teaching the > language in a community centre here in Toronto. The first two classes I > wasn't able to actually teach any of the language, people clearly didn't > want to just dive right into grammar right away, all they wanted was to > share their language histories and theirs and their family's experiences > with their language, and some were very open about them. So maybe the > language classroom should also be a place to talk about these things, and > even though clearly language teachers aren't qualified to provide the same > support as counselors, maybe its good enough to just make sure that it's a > safe place to share these experiences. And I agree with what you're saying > that historical trauma is not just an obstacle to regaining the language, > but regaining the language is part of the dealing with the historical > trauma, and is an important healing tool. > > Tanya > > > 2014-03-01 20:11 GMT-05:00 Dr. MJ Hardman : > > You are quite right & I am glad that you are so doing. If you can read >> Spanish I would recommend < *Mark Qillqa TUPE* Estudio >> Histórico-Cultural de Marka-Tupe Pueblo de habla Jaqaru. Año 750 D.C. - >> 2010 > Dimas Bautista Iturrizaga [ >> http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html] Dr. Bautista is a native speaker of Jaqaru. MJ >> >> >> On 3/1/14 7:30 PM, "BJG" wrote: >> >> I believe that language loss not only should be related to historical >> trauma, but that it is a part of historical trauma, and cannot be >> addressed/revitalised/reclaimed/revived/maintained without being a part of >> a larger response to historical trauma. I am currently trying to do a >> literature review on exactly this topic, and would be eternally grateful >> for any suggestions. >> >> Bryan James Gordon >> >> >> 2014-03-01 12:43 GMT-07:00 Evan Gardner : >> >> This is Evan Gardner from "Where Are Your Keys?" >> >> When I first started in the native language revitalization effort I >> realized (to my surprise) the problem of language loss was not primarily >> due to poor pedagogy or teaching strategy. I realized, through many >> difficult moments in community learning events, that the real issue is >> creating a safe community of learners who have the capacity to handle >> moments of healing through, during, and because of language learning. These >> healing moments happen across age groups, ethnicities, identities, and >> income. >> >> >> I have found that now 90% of my work is community revitalization and the >> building of a supportive language environment. Finding techniques for >> dealing with politics, lateral oppression, historical trauma, childhood >> sexual trauma, adult sexual trauma, intergenerational trauma, learned >> helplessness, poverty, scarcity, discrimination, reverse discrimination, >> lateral discrimination (who is Indian enough to be worthy of learning and >> teaching the language), fraud, corruption, educational discrimination, low >> graduation rates, Book Indian, red apple, colonization, decolonization, >> religious corruption, kidnapping by various governmental and non >> governmental agencies, the rewriting of history by everyone... native, non >> native, locals, academics, and newspapers not to mention all the Facebook >> "friends" tearing each other apart. This list goes on and on... And is >> nothing new for anyone working with endangered languages worldwide. >> >> >> But I firmly believe a healthy approach to all this is through the >> language. That is where the other 5% of my work is done. The other 5% is >> logistics! >> >> >> >> >> Now whenever I am asked by a community for language support my first >> question is about the health and capacity of the "mental health" >> "behavioral health" "family counseling" departments of the tribe (even they >> are not immune). I have found that having the mental health departments >> involved right from the beginning has made a huge difference in perspective >> and the ability of the community to effectively collaborate. >> >> >> I have taken a core team of language workers to a family counseling >> session to ask for tools in creating and managing a healthy community >> language night. The health professionals were very willing to offer >> anything they could. They told us a good starting place is learning >> debriefing tools and managing "talking circles" within your local cultural >> custom. Learning a variety of ice breakers will also help build a strong >> learning community. The counselors also recommended we learn who manages >> which specific programs so conversations between learners and teachers can >> be debriefed in confidence with the appropriate counselor until the person >> searches out their own help. After having this conversation with the local >> behavioral health manager our core team left the building feeling more >> empowered, supported, and capacitated than ever. >> >> >> We asked the behavioral health office if there were any basic trainings >> they could offer for "lay counseling" or advice they could give us for when >> a community member feels so safe at our community language night that they >> begin to open up about a past trauma. We don't know how to deal with all >> that as language teachers. But the language circle is where community >> members have found support... The "language" door is easier to walk through >> that the "survivors of childhood sexual trauma" door. The parking lot >> outside that meeting is empty. The parking lot outside the weekly language >> circle if full. Where would you park if everyone in town knew which car you >> drove? >> >> >> If you are a language teacher in your community, my best advice is to >> call the local mental health and addiction medicine office and ask for >> help. They are very willing to give it. >> >> >> I would even invite the local behavioral health team to come to your >> classroom and offer a presentation on what they experience in the mental >> health field and how your programs can support each other. >> >> >> Language teachers are often looked to as community leaders. I feel very >> strongly that as language teachers we must accept that role and be prepared >> for it. If we are doing our jobs as language and cultural teachers then >> soon our students will be considered community leaders as well. They must >> be prepared and capacitated for that responsibility from day one. >> >> >> Capacitated, strong, healthy, AND fluent! >> >> >> Hope this helps or at least offers another perspective. >> >> >> Evan Gardner >> Original Developer of "Where Are Your Keys?" >> >> >> >> >> >> >> On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) < >> rtroike at email.arizona.edu="mailto:rtroike at email.arizona.edu">> wrote: >> >> Some years ago I read that the Oneida had launched a (then-)successful >> campaign to revive the use of the language based on the need to have >> participants in certain ceremonies. This of course would not work as well >> in an urban setting, but embedding the language learning in a context of >> honoring and perpetuating significant aspects of historical culture might >> help motivationally, as conversely might applying it to modern >> technological use as a challenge (being able to share information within a >> knowledgeable peer group, so that the language is relevant, and not just a >> difficult learning exercise). >> >> >> >> Methodologically, the teaching model we created for a course in Bolivian >> Quechua at the University of Texas some years ago might easily be adapted. >> By the middle of the second semester, students were able to communicate >> with a visiting student from Peru who spoke a radically different dialect >> (considered by some linguists to be a separate language), discussing >> differences in education in the U.S. and Peru. (Most modern language >> courses I know reach this level of proficiency after 4 semesters, rather >> than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, >> is available on the web, and I am told that the lab lessons are also. >> >> >> >> The crucial aspect of the success of the model was in the lab lessons, >> which (at the outset) had students memorize conversations and practice >> sentences by listening to them being repeated 3 times before being provided >> a space to say them, then hearing another repetition followed by a space, >> and then hearing a final confirmation. After about the 5th lesson, >> memorizing a constructed conversation becomes burdensome, so we dropped >> that requirement in favor of using the patterns for expanded and innovative >> use in the classroom. But the key is building up hearing/listening >> (receptive) ability first. >> >> >> >> In a heritage language setting like this, I would add engaging the >> students in the creation of novel conversations, jokes, playlets, etc., as >> soon as a minimally adequate level of competence had been reached. In many >> native communities, being able to turn a joke in the language is a socially >> desirable skill. Finding ways to engage learners in their own learning >> could be a key. Writing first and reading aloud rather than being forced >> into impromptu speaking can make things easier. >> >> >> >> A great mistake in much of modern language teaching ideology is pressing >> students for informal conversational competence, without developing an >> adequate receptive foundation. I have queried college seniors who had taken >> a required 2 years (4 semesters) of Spanish, and found that they had >> already forgotten most of what they studied, thus almost totally wasting >> that much of their lives. (By contrast, from a reading/grammar-translation >> approach with no speaking whatsoever, I was successfully able to take >> graduate courses taught entirely in Spanish in Mexico.) Overemphasis on >> production without sufficient receptive hearing/listening development can >> be counterproductive. So one must be wary of what the "experts" in language >> teaching prescribe. >> >> >> >> Good luck, >> >> >> >> Rudy >> >> >> >> Rudy Troike >> >> University of Arizona >> >> Tucson, Arizona >> >> >> >> ------------------------------ >> *From:* ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on >> behalf of Tanya Slavin [tanya.slavin at gmail.com] >> *Sent:* Friday, February 28, 2014 6:08 PM >> *To:* ilat at list.arizona.edu >> *Subject:* [ilat] Dealing with emotional consequences of historical >> trauma in the language classroom >> >> Dear all, >> >> We're having a local workshop on indigenous language teaching at the >> University of Toronto, an event organized for school and university >> language teachers to share ideas on some of the challenges specific to >> native language teaching in an urban setting. One of the topics that we >> hope to address in some way (perhaps as a roundtable discussion) is the >> question of how to deal with emotional consequences of historical trauma in >> the language classroom. One of the biggest obstacles for aboriginal >> students wishing to regain their language is the painful history of their >> relationship with it (e.g. their parents were forbidden to speak the >> language, they may have grown up discouraged speaking their language or >> feeling that their language was somehow inferior). All that baggage >> influences negatively their success in the classroom: they either reach a >> certain plateau or can hardly progress at all, or are unable to start >> speaking the language. As a result, the drop-out rate of native students in >> a university language classroom is much higher than that of non-native >> students wishing to learn a native language. I witnessed it myself when I >> was teaching Ojibwe in a university setting, and I'm seeing it now teaching >> it in a community setting. The question is how to deal with that and help >> these students succeed (also keeping in mind that they don't necessarily >> have the support of their community in an urban setting). Is it a good idea >> to actually raise this issue in the classroom, in order not to ignore the >> elephant in the room, so to speak? Would having separate classes for native >> and non-native students help the issue? >> So I wanted to ask if anybody had any ideas about this they would be >> willing to share, or experiences they had, or any stories they have about >> students that were dealing with this obstacle. If that's ok, I'd love to >> share your ideas and experiences at the workshop (obviously, giving >> everybody credit for them), which would also hopefully generate a >> productive discussion. I would appreciate any ideas you might have, and >> thank you in advance! >> >> Tanya >> >> >> >> >> Dr. MJ Hardman >> Professor Emeritus >> Linguistics, Anthropology and Latin American Studies >> University of Florida >> Doctora Honoris Causa UNMSM, Lima, Perú >> website: http://clas.ufl.edu/users/hardman/ >> > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From rtroike at email.arizona.edu Mon Mar 3 04:23:55 2014 From: rtroike at email.arizona.edu (Troike, Rudolph C - (rtroike)) Date: Mon, 3 Mar 2014 04:23:55 +0000 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Tanya, Thank you for the information on your classroom experience. It is always good to let people talk about their background and reason for possible interest in the class. Most people don't really have any idea of what it is like to study a very different language -- we tend to be brought up to think that all languages are really just like English but with different words and a few different sounds. For adults especially, trying to use a different language is inherently stressful, and embarrassing, since one really has to re-enter a childish state. So finding ways to make the experience interesting, amusing, and quickly rewarding is important. And unless the participants are readily willing to enter a game atmosphere in trying out oral production, working on building receptive skills is the best way to go. Some adults are really unable to learn another language, at least to use it productively, but can still benefit from developing receptive ability. I recall one student in Turkey who after 6 months of intensive 6-hr a day study would respond to a "Good morning, Mr. X", with "Thank you, thank you." The poor man even took night classes in English in addition to 6 hrs a day. So the goals in a community setting perhaps should be set fairly low initially, but connected to real-life value, such as being able to participate in a ceremony, in which lines can be memorized without reference to any kind of grammatical analysis. Once confidence is developed, goals can be slowly raised, but still geared to some rewarding aim or value. I've always suggested that teachers of any language should from time to time put themselves in the learner's seat, to feel and experience what it is like to struggle with a radically different language, and the embarrassment of becoming a child again. (One benefit of such an experience is to see what works and what doesn't for oneself.) Good luck, Rudy ________________________________ From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Saturday, March 01, 2014 11:32 PM To: ilat at list.arizona.edu Subject: Re: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Thank you everybody for your insights! I really appreciate all your responses. I'm learning a great deal here. Rudy, I found it interesting that your model says that writing and reading aloud should come before impromptu speaking. I always thought that immersion or near-immersion is best, and starting to speak as soon as possible is ideal. But now after reading about your model, it makes sense to me, writing and reading aloud probably help build confidence required for speaking. Evan, what you said also resonated with my experience of teaching the language in a community centre here in Toronto. The first two classes I wasn't able to actually teach any of the language, people clearly didn't want to just dive right into grammar right away, all they wanted was to share their language histories and theirs and their family's experiences with their language, and some were very open about them. So maybe the language classroom should also be a place to talk about these things, and even though clearly language teachers aren't qualified to provide the same support as counselors, maybe its good enough to just make sure that it's a safe place to share these experiences. And I agree with what you're saying that historical trauma is not just an obstacle to regaining the language, but regaining the language is part of the dealing with the historical trauma, and is an important healing tool. Tanya 2014-03-01 20:11 GMT-05:00 Dr. MJ Hardman >: You are quite right & I am glad that you are so doing. If you can read Spanish I would recommend < Mark Qillqa TUPE Estudio Histórico-Cultural de Marka-Tupe Pueblo de habla Jaqaru. Año 750 D.C. - 2010 > Dimas Bautista Iturrizaga [ http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html ] Dr. Bautista is a native speaker of Jaqaru. MJ On 3/1/14 7:30 PM, "BJG" > wrote: I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. Bryan James Gordon 2014-03-01 12:43 GMT-07:00 Evan Gardner >: This is Evan Gardner from "Where Are Your Keys?" When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income. I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate. I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one. Capacitated, strong, healthy, AND fluent! Hope this helps or at least offers another perspective. Evan Gardner Original Developer of "Where Are Your Keys?" On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. Good luck, Rudy Rudy Troike University of Arizona Tucson, Arizona ________________________________ From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya Dr. MJ Hardman Professor Emeritus Linguistics, Anthropology and Latin American Studies University of Florida Doctora Honoris Causa UNMSM, Lima, Perú website: http://clas.ufl.edu/users/hardman/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Mon Mar 3 14:07:56 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Mon, 3 Mar 2014 09:07:56 -0500 Subject: CFP: African Languages in the Disciplines Conference at Harvard In-Reply-To: <07E7895E-ED24-42A1-B42F-ABA95709E4AD@q.com> Message-ID: -----Original Message----- From: Chambi Chachage Subject: CFP: African Languages in the Disciplines Conference at Harvard Date: February 28, 2014 at 11:16:52 AM MST To: Chambi Chachage Reply-To: Chambi Chachage CALL FOR PAPERS: THE 5TH AFRICAN LANGUAGES IN THE DISCIPLINES CONFERENCE ABSTRACTS DUE MARCH 21, 2014 AFRICAN LANGUAGES IN THE DISCIPLINES (ALD) Conference Dates: April 24 2014 Harvard University, Cambridge, MA Please join us on April 24, 2014 for the fifth annual ALD conference, which will build on the important conversations of the previous four years as we continue to engage scholars and African heritage communities in serious discussion about the contributions of African languages to the disciplines. Indigenous African languages are vital to comprehending how Africans understand, organize, and transmit essential knowledge to successive generations, both through oral and written traditions and through aesthetic practices. African languages also serve as road maps for identifying how social, political, and economic institutions change over time, and should therefore play a critical role in how we approach and interpret our research. This conference aims to bring together a diverse range of scholars across a variety of disciplines. Possible themes include, but are not limited to, the contribution of African languages to the study of literature, music, film, performance, visual arts, media studies, history, philosophy, religion, anthropology, sociology, gender studies, political science, psychology, economics, development studies, education, geography, environmental science, legal studies, and public health. Please apply online via our website www.alp.fas.harvard.edu/ald by March 21, 2014. We ask for a 250-word abstract outlining a 15-minute presentation as well as a brief biography. This conference is co-sponsored by the Department of African and African American Studies and the Harvard Committee on African Studies. Please contact the conference organizers with any questions at alp at fas.harvard.edu. - -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Mon Mar 3 16:36:03 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Mon, 3 Mar 2014 11:36:03 -0500 Subject: Position at U Montana In-Reply-To: Message-ID: -----Original Message----- Subject: [nativestudies-l] Position Description for Chair of Native American Studies U Montana > Subject: Position Description for Chair of Native American Studies U Montana > Date: Sun, 23 Feb 2014 22:33:42 +0000 > > Greetings all, > > We are searching to fill the position of chair of Native American Studies at the University of Montana. Please circulate the attached position description (or below). Your help is greatly appreciated. Kate Shanley > > Department Chair and Associate Professor, Native American Studies (891-254) > > The Native American Studies Department at the University of Montana, Missoula, (http://www.cas.umt.edu/nas/) invites applications to serve as department chair and in an associate professor, fulltime tenure-track position. > > The Native American Studies Department offers a major and a minor. We teach both Native and non-Native students; many are non-traditional students, with a current influx of veterans. Native American Studies is an academic discipline committed to examining contemporary and past experiences and life ways of the Indigenous Americans from their perspectives. The curriculum is designed to provide a study of American Indians from a holistic and humanistic viewpoint by focusing upon their cultures, history, literature, languages and contemporary life. Courses are designed for both Native American and non-Native American students so they can better understand similarities and difference, thereby leading to the development of better communications and cross-cultural relationships. Our alumni include a tribal councilman and a sixth-generation non-Native Montanan who is an executive director of a human rights organization. The NAS Department provides significant service to the university, offering courses that are required by various departments across the curriculum. NAS faculty also occasionally work on MA and Ph.D. graduate student committees, including Masters and Ph.D. committees in Interdisciplinary Studies, Anthropology, Education, English, and History. > > The University of Montana is an Affirmative Action/Equal Opportunity Employer. The Employer and the Union acknowledge the distinct role, special place and unique contribution of Native American Peoples in Montana. Further, they recognize that Native American faculty are underrepresented in the University as a whole. The Employer and the Union are committed to appointing a larger number of Native American faculty. (https://www.umt.edu/ ) > > The successful candidate will have a record of research excellence and publication in Native American studies. Along with research and publication, the position requires significant contributions to undergraduate teaching, undergraduate student mentoring, in addition to program, university, and other forms of professional service. Current faculty in our unit conduct interdisciplinary research in a range of fields including history, comparative Indigenous studies, media studies, expressive culture, literature, educational history, sports, social and political theory, language revitalization, governance, sovereignty, and health and healing. > > Candidates from all disciplinary backgrounds will be considered; however, the search committee is interested in candidates who complement the expertise of our current faculty, and we are particularly interested in candidates whose research focuses on Native American religions, philosophies, oral traditions, geography, community development, tribal economics or expressive culture (art, visual media, and language). The position also calls for the development and implementation of on-going relationships with American Indian tribes and tribal communities in relation to the NAS Department. The successful candidate will have an opportunity to help develop programming for the Elouise Cobell Land and Culture Institute which will open in fall 2014. > > Required Experience > Minimum qualifications include the PhD and college or university faculty experience or equivalent by the start of appointment, clear knowledge and experience in Native American Studies, scholarly achievement and promise, and evidence of teaching excellence. Experience working with American Indian or other Indigenous communities is a plus, as is administrative experience that includes strategic educational planning, budget management, advising, and personnel management. > > TO APPLY > Visit http://bit.ly/M5Yfi0 to submit application materials online for full consideration. Screening of applications will begin March 14, 2014, and continue until the position is filled. Applicants will be asked to submit: > > * A letter of application detailing current research agenda; > * A curriculum vitae; > * A statement of administrative philosophy and experience; > * Teaching evaluations; > * And a sample syllabi. > > Three (3) confidential letters of reference are also required. These letters must be submitted via e-mail toUmJobs at mso.umt.edu (in one of the following formats: doc, xls, txt, rtf, pdf, gif, jpg, htm, html) and must reference the position title and department in the e-mail. > > For inquiries regarding the position, contact search committee co-chairs, Kathryn Shanley atkathryn.shanley at umontana.edu or Neyooxet Greymorning atneyooxet.greymorning at umontana.edu or the Native American Studies department at (406) 243-5832. Note: Applications submitted to the search committee chairs or department will not be fully considered. Please submit materials online via the following link: http://bit.ly/M5Yfi0 > > The start date is August 16, 2014. Salary is competitive and commensurate with experience. > > ADA/EOE/AA/Veteran's Preference Employer > > _______________________________________________ NativeStudies-l mailing list NativeStudies-l at mailman.yale.edu http://mailman.yale.edu/mailman/listinfo/nativestudies-l -------------- next part -------------- An HTML attachment was scrubbed... URL: From resa.bizzaro at iup.edu Mon Mar 3 18:11:14 2014 From: resa.bizzaro at iup.edu (Resa C Bizzaro) Date: Mon, 3 Mar 2014 13:11:14 -0500 Subject: Position at U Montana In-Reply-To: <8D10515CD182A3E-1794-1C95D@webmail-m285.sysops.aol.com> Message-ID: Hi, Roslyn. I hope you're well in this never-ending winter! Is it ok for me to copy and post the job description below to the CCCC American Indian Caucus Facebook page? If so, I'll do that later today.  Thanks.  Resa On Mon, 3 Mar 2014 11:36:03 -0500 (EST) rrlapier at aol.com wrote: > > > > > > > > -----Original Message----- > Subject: [nativestudies-l] Position Description for Chair of Native >American Studies U Montana > > > > > >> Subject: Position Description for Chair of Native American Studies U >>Montana >> Date: Sun, 23 Feb 2014 22:33:42 +0000 >> >> Greetings all, >> >> We are searching to fill the position of chair of Native American >>Studies at the University of Montana. Please circulate the attached >>position description (or below). Your help is greatly appreciated. >>Kate Shanley >> >> Department Chair and Associate Professor, Native American Studies >>(891-254) >> >> The Native American Studies Department at the University of Montana, >>Missoula, (http://www.cas.umt.edu/nas/) invites applications to serve >>as department chair and in an associate professor, fulltime >>tenure-track position. >> >> The Native American Studies Department offers a major and a minor. >>We teach both Native and non-Native students; many are >>non-traditional students, with a current influx of veterans. Native >>American Studies is an academic discipline committed to examining >>contemporary and past experiences and life ways of the Indigenous >>Americans from their perspectives. The curriculum is designed to >>provide a study of American Indians from a holistic and humanistic >>viewpoint by focusing upon their cultures, history, literature, >>languages and contemporary life. Courses are designed for both Native >>American and non-Native American students so they can better >>understand similarities and difference, thereby leading to the >>development of better communications and cross-cultural >>relationships. Our alumni include a tribal councilman and a >>sixth-generation non-Native Montanan who is an executive director of >>a human rights organization. The NAS Department provides significant >>service to the university, offering courses that are required by >>various departments across the curriculum. NAS faculty also >>occasionally work on MA and Ph.D. graduate student committees, >>including Masters and Ph.D. committees in Interdisciplinary Studies, >>Anthropology, Education, English, and History. >> >> The University of Montana is an Affirmative Action/Equal Opportunity >>Employer. The Employer and the Union acknowledge the distinct role, >>special place and unique contribution of Native American Peoples in >>Montana. Further, they recognize that Native American faculty are >>underrepresented in the University as a whole. The Employer and the >>Union are committed to appointing a larger number of Native American >>faculty. (https://www.umt.edu/ ) >> >> The successful candidate will have a record of research excellence >>and publication in Native American studies. Along with research and >>publication, the position requires significant contributions to >>undergraduate teaching, undergraduate student mentoring, in addition >>to program, university, and other forms of professional service. >>Current faculty in our unit conduct interdisciplinary research in a >>range of fields including history, comparative Indigenous studies, >>media studies, expressive culture, literature, educational history, >>sports, social and political theory, language revitalization, >>governance, sovereignty, and health and healing. >> >> Candidates from all disciplinary backgrounds will be considered; >>however, the search committee is interested in candidates who >>complement the expertise of our current faculty, and we are >>particularly interested in candidates whose research focuses on >>Native American religions, philosophies, oral traditions, geography, >>community development, tribal economics or expressive culture (art, >>visual media, and language). The position also calls for the >>development and implementation of on-going relationships with >>American Indian tribes and tribal communities in relation to the NAS >>Department. The successful candidate will have an opportunity to help >>develop programming for the Elouise Cobell Land and Culture Institute >>which will open in fall 2014. >> >> Required Experience >> Minimum qualifications include the PhD and college or university >>faculty experience or equivalent by the start of appointment, clear >>knowledge and experience in Native American Studies, scholarly >>achievement and promise, and evidence of teaching excellence. >>Experience working with American Indian or other Indigenous >>communities is a plus, as is administrative experience that includes >>strategic educational planning, budget management, advising, and >>personnel management. >> >> TO APPLY >> Visit http://bit.ly/M5Yfi0 to submit application materials online >>for full consideration. Screening of applications will begin March >>14, 2014, and continue until the position is filled. Applicants will >>be asked to submit: >> >> * A letter of application detailing current research agenda; >> * A curriculum vitae; >> * A statement of administrative philosophy and experience; >> * Teaching evaluations; >> * And a sample syllabi. >> >> Three (3) confidential letters of reference are also required. These >>letters must be submitted via e-mail >>toUmJobs at mso.umt.edu (in one of the >>following formats: doc, xls, txt, rtf, pdf, gif, jpg, htm, html) and >>must reference the position title and department in the e-mail. >> >> For inquiries regarding the position, contact search committee >>co-chairs, Kathryn Shanley >>atkathryn.shanley at umontana.edu >>or Neyooxet Greymorning >>atneyooxet.greymorning at umontana.edu >>or the Native American Studies department at (406) 243-5832. Note: >>Applications submitted to the search committee chairs or department >>will not be fully considered. Please submit materials online via the >>following link: http://bit.ly/M5Yfi0 >> >> The start date is August 16, 2014. Salary is competitive and >>commensurate with experience. >> >> ADA/EOE/AA/Veteran's Preference Employer >> >> > > > > _______________________________________________ > NativeStudies-l mailing list > NativeStudies-l at mailman.yale.edu > http://mailman.yale.edu/mailman/listinfo/nativestudies-l > > From andrekaruk at ncidc.org Mon Mar 3 18:44:50 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 10:44:50 -0800 Subject: I Love You In Native languages Message-ID: By the 1491's http://www.youtube.com/watch?v=RjtHXRyZhGs&list=UU2DtnRRJlLybIzFhlf542Hg Published on Feb 14, 2014 We asked people to send us a video of them saying, "I Love You" in their Indigenous language. Hundreds of submissions later from all across Turtle Island, this is the end result. This is a remix of our 2013 valentine's day video, "Indigenous Love Words Project". Music by: Silver Jackson ( www.silverjackson.bandcamp.com ) This video was crowd sourced. Many thanks to the hundreds of videos submitted for this project. You make us smile, Indian Country. Keep it up. :) Kúmateech Xávin/Later 'Tater André Cramblit, Operations Director andrekaruk at ncidc.org Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.pdf Type: application/pdf Size: 7737 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Mon Mar 3 19:07:52 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 11:07:52 -0800 Subject: Navajo Word Of The day Message-ID: http://navajowotd.com/post/20163748229/beeso matêevanihich /Later André Cramblit, Operations Director Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.tiff Type: image/tiff Size: 5582 bytes Desc: not available URL: From andrekaruk at ncidc.org Mon Mar 3 19:32:28 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 11:32:28 -0800 Subject: Advocates for Indigenous California Language Survival Newsletter Message-ID: Kúmateech /Later André Cramblit, Operations Director andrekaruk at ncidc.org Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com Begin forwarded message: > From: Advocates for Indigenous California Language Survival > Subject: Advocates for Indigenous California Language Survival Newsletter > Date: January 22, 2014 11:22:58 PM PST > To: andrekar at ncidc.org > Reply-To: hunwut at aol.com > > > Advocates for Indigenous California Language Survival Newsletter > Issue: #1-14a January/2014 > In This Issue > Happy New Year > Become an Adovocate > Language News > Language News > > Tolowa Dee-ni' By Smith River Rancheria Waa-tr'vslh-'a~ Department > > Kumeyaay story "Life Under the Oaks" with English Subtitles > > Recovering Voices: Documenting & Sustaining Endangered Languages & Knowledge > > Wampanoag Tribe Certifies 10 Wôpanâak Language Teachers > > Bill Would Reward Schools That Teach All Curriculum in Native American Languages > > Tribal Languages Could Soon Be Taught In Oklahoma Schools > > A nest to nurture language > > Two Keys to Learning the Language > > Indigenous Language Community Circle > > Speaking Place > > Languages of real value: Code Talkers > > A code talker to the end > > The John Peabody Harrington Collection > > Kawaiisu Language & Cultural Center "Nuwa, without our language , who are we?" > > Tongva Language (Facebook) > > Pomo Language Forum (Facebook) > > Yurok Tribe Language Program (Facebook) > > > Interested in having trainings for your language program or organization, > Contact the Advocates at > marina at communityfuturescollective.org > > > > > Advocates for Indigenous California Language Survival > 221 Idora Avenue > Vallejo CA 94591 > (707) 486-6866 fax: (866) 644-7616 > > AICLS.ORG > > Marina Drummer at > marina at communityfuturescollective.orgte > Quick Links > Register Now > Newsletter Archive > Related Topics > More On Us > > Featured Article > What action, if any, do you want your members to take? Add a "Find out more" link to additional information that you may have hosted on your website > > "Another year goes around", "Good New Year", "Happy New Season"....in other words, Happy New Year! > As we begin the new year, we find ourselves reflecting on the past year and on those who have helped to make our progress possible. In warm appreciation of your support, we extend our Best Wishes to you and your families for a Happy New Year. May it bring you new experiences and adventures, inspiration and success! > > We would also like to thank our Facebook friends for the Happy New Year contributions in your languages. > > > Become an Advocate > "Language and culture cannot be separated. Language is vital to understanding our unique cultural perspectives. Language is a tool that is used to explore and experience our cultures and the perspectives that are embedded in our cultures." > Buffy Sainte-Marie > > Donating to the Advocates gives a vested interest in the revitalization of California's languages and cultures. > > Please send donations to the Advocates, 221 Idora Avenue, Vallejo CA 94591. > You can also make donations through our web site at aicls.org. > Thank you for joining the Advocates. Your contributions are tax deductible. > Forward this email > > This email was sent to andrekar at ncidc.org by hunwut at aol.com | > Update Profile/Email Address | Instant removal with SafeUnsubscribe™ | Privacy Policy. > Advocates for Indigenous California Language Survival | 221 Idora Avenue | Vallejo | CA | 94591 -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: Pasted Graphic.tiff Type: image/tiff Size: 9654 bytes Desc: not available URL: From andrekaruk at ncidc.org Mon Mar 3 19:33:17 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 11:33:17 -0800 Subject: February Advocates for Indigenous California Language Survival Newsletter Message-ID: > > > > Advocates for Indigenous California Language Survival Newsletter > Issue: #2-14 February/2014 > In This Issue > The Spoken Word in Berkeley CA on March 28 > Become an Adovocate > Language News > The John Peabody Harrington Collection > > Paiute elder rescues language near extinction > > Kumeyaay story "Life Under the Oaks" with English Subtitles > > Una hablante del kiliwa persiste en la defensa de su lengua materna > > Hupa Language Dictionary and Texts > > Tolowa Dee-ni' > > Coca-Cola - It's Beautiful in Keres > > kn secqisx (I Have A Dream in Colville-Okanagan Salish) > > Top 10 Things You Need To Know About Endangered Languages > > 50 awesome facts about languages > > "Bad Indians" by Ryan Red Corn > > Keeping dying languages alive > > Code talkers' recognition overdue > > Smithsonian archives preserve lost and dying languages > > Supporters cheer Alaska Native languages bill > > Native language bill introduced in Senate > > Indigenous educators learn from Hawaiian language renewal > > Insights State of Hawaiian Language > > How Many Languages is it Possible to Know? > > Kawaiisu Language & Cultural Center "Nuwa, without our language , who are we?" > > Tongva Language (Facebook) > > Pomo Language Forum (Facebook) > > Yurok Tribe Language Program (Facebook) > > Navajo Code Talker Arthur Hubbard Sr. has died, served as first Native American state senator in Arizona > > Last known native speaker of tribal Klallam language Hazel Sampson dies aged 103 > > > Interested in having trainings for your language program or organization, > Contact the Advocates at > marina at communityfuturescollective.org > > > > > Advocates for Indigenous California Language Survival > 221 Idora Avenue > Vallejo CA 94591 > (707) 486-6866 fax: (866) 644-7616 > > AICLS.ORG > > Marina Drummer at > marina at communityfuturescollective.orgte > The Spoken Word > > Heyday Books -- 1633 University Avenue, Berkeley, CA 94703 > Friday, March 28, 2014 6:00pm > > > > Spoken word is a way to express feelings, ideas, thoughts and visions through song and poetry. Far too often, Indian languages lack venues where we as Native people are able to use our Native languages to express our stories and experiences. > > AICLS, in partnership with News from Native California and Heyday, would like to invite you to an evening of stories, poetry, and song shared in languages indigenous to California. It will truly be a special evening. A night of the oldest languages of this land being spoken and sung in a modern setting, a shining testament to our ongoing presence, as we speak and sing of issues dear to our hearts. > > For more information, please feel free to contact AICLS, or News from Native California through Facebook, or personally contact Vincent, a member of AICLS' Board of Directors at vincent at heydaybooks.com > > > > Use > Become an Advocate > "Language and culture cannot be separated. Language is vital to understanding our unique cultural perspectives. Language is a tool that is used to explore and experience our cultures and the perspectives that are embedded in our cultures." > Buffy Sainte-Marie > > Donating to the Advocates gives a vested interest in the revitalization of California's languages and cultures. > > Please send donations to the Advocates, 221 Idora Avenue, Vallejo CA 94591.You can also make donations through our web site at aicls.org. > > Thank you for joining the Advocates. Your contributions are tax deductible. > Forward this email > > This email was sent to andrekar at ncidc.org by hunwut at aol.com | > Update Profile/Email Address | Instant removal with SafeUnsubscribe™ | Privacy Policy. > Advocates for Indigenous California Language Survival | 221 Idora Avenue | Vallejo | CA | 94591 -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Mon Mar 3 19:46:07 2014 From: rrlapier at aol.com (Roz) Date: Mon, 3 Mar 2014 12:46:07 -0700 Subject: Position at U Montana In-Reply-To: Message-ID: Yes, no problem. Sent from my iPod On Mar 3, 2014, at 11:11 AM, "Resa C Bizzaro" wrote: > Hi, Roslyn. I hope you're well in this never-ending winter! > > > Is it ok for me to copy and post the job description below to the CCCC American Indian Caucus Facebook page? If so, I'll do that later today. > > > Thanks. > > > Resa > > On Mon, 3 Mar 2014 11:36:03 -0500 (EST) > rrlapier at aol.com wrote: >> -----Original Message----- >> Subject: [nativestudies-l] Position Description for Chair of Native American Studies U Montana >>> Subject: Position Description for Chair of Native American Studies U Montana >>> Date: Sun, 23 Feb 2014 22:33:42 +0000 >>> Greetings all, >>> We are searching to fill the position of chair of Native American Studies at the University of Montana. Please circulate the attached position description (or below). Your help is greatly appreciated. Kate Shanley >>> Department Chair and Associate Professor, Native American Studies (891-254) >>> The Native American Studies Department at the University of Montana, Missoula, (http://www.cas.umt.edu/nas/) invites applications to serve as department chair and in an associate professor, fulltime tenure-track position. >>> The Native American Studies Department offers a major and a minor. We teach both Native and non-Native students; many are non-traditional students, with a current influx of veterans. Native American Studies is an academic discipline committed to examining contemporary and past experiences and life ways of the Indigenous Americans from their perspectives. The curriculum is designed to provide a study of American Indians from a holistic and humanistic viewpoint by focusing upon their cultures, history, literature, languages and contemporary life. Courses are designed for both Native American and non-Native American students so they can better understand similarities and difference, thereby leading to the development of better communications and cross-cultural relationships. Our alumni include a tribal councilman and a sixth-generation non-Native Montanan who is an executive director of a human rights organization. The NAS Department provides significant service to the university, offering courses that are required by various departments across the curriculum. NAS faculty also occasionally work on MA and Ph.D. graduate student committees, including Masters and Ph.D. committees in Interdisciplinary Studies, Anthropology, Education, English, and History. >>> The University of Montana is an Affirmative Action/Equal Opportunity Employer. The Employer and the Union acknowledge the distinct role, special place and unique contribution of Native American Peoples in Montana. Further, they recognize that Native American faculty are underrepresented in the University as a whole. The Employer and the Union are committed to appointing a larger number of Native American faculty. (https://www.umt.edu/ ) >>> The successful candidate will have a record of research excellence and publication in Native American studies. Along with research and publication, the position requires significant contributions to undergraduate teaching, undergraduate student mentoring, in addition to program, university, and other forms of professional service. Current faculty in our unit conduct interdisciplinary research in a range of fields including history, comparative Indigenous studies, media studies, expressive culture, literature, educational history, sports, social and political theory, language revitalization, governance, sovereignty, and health and healing. >>> Candidates from all disciplinary backgrounds will be considered; however, the search committee is interested in candidates who complement the expertise of our current faculty, and we are particularly interested in candidates whose research focuses on Native American religions, philosophies, oral traditions, geography, community development, tribal economics or expressive culture (art, visual media, and language). The position also calls for the development and implementation of on-going relationships with American Indian tribes and tribal communities in relation to the NAS Department. The successful candidate will have an opportunity to help develop programming for the Elouise Cobell Land and Culture Institute which will open in fall 2014. >>> Required Experience >>> Minimum qualifications include the PhD and college or university faculty experience or equivalent by the start of appointment, clear knowledge and experience in Native American Studies, scholarly achievement and promise, and evidence of teaching excellence. Experience working with American Indian or other Indigenous communities is a plus, as is administrative experience that includes strategic educational planning, budget management, advising, and personnel management. >>> TO APPLY >>> Visit http://bit.ly/M5Yfi0 to submit application materials online for full consideration. Screening of applications will begin March 14, 2014, and continue until the position is filled. Applicants will be asked to submit: >>> * A letter of application detailing current research agenda; >>> * A curriculum vitae; >>> * A statement of administrative philosophy and experience; >>> * Teaching evaluations; >>> * And a sample syllabi. >>> Three (3) confidential letters of reference are also required. These letters must be submitted via e-mail toUmJobs at mso.umt.edu (in one of the following formats: doc, xls, txt, rtf, pdf, gif, jpg, htm, html) and must reference the position title and department in the e-mail. >>> For inquiries regarding the position, contact search committee co-chairs, Kathryn Shanley atkathryn.shanley at umontana.edu or Neyooxet Greymorning atneyooxet.greymorning at umontana.edu or the Native American Studies department at (406) 243-5832. Note: Applications submitted to the search committee chairs or department will not be fully considered. Please submit materials online via the following link: http://bit.ly/M5Yfi0 >>> The start date is August 16, 2014. Salary is competitive and commensurate with experience. >>> ADA/EOE/AA/Veteran's Preference Employer >> _______________________________________________ >> NativeStudies-l mailing list >> NativeStudies-l at mailman.yale.edu >> http://mailman.yale.edu/mailman/listinfo/nativestudies-l > From weyiiletpu at gmail.com Mon Mar 3 20:45:41 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Mon, 3 Mar 2014 13:45:41 -0700 Subject: Linguistics professor Robert Rankin worked to document, preserve Kaw language (fwd link) Message-ID: *Linguistics professor Robert Rankin worked to document, preserve Kaw language* By Beccy Tanner The Wichita Eagle Published Sunday, March 2, 2014, at 10:53 a.m. Updated Sunday, March 2, 2014, at 11:05 a.m. - Read more here: http://www.kansas.com/2014/03/02/3320189/linguistics-professor-robert-rankin.html#storylink=cpy When Robert Rankin, a linguistics professor from the University of Kansas who spent much of his career researching and documenting the Kaw language, died last week, his wife called the Kaw Nation in Oklahoma to tell them the news. She also offered to give the Kaw Nation his ashes, Kaw tribal leaders said. “If it wasn’t for his work, we wouldn’t have our language,” said Jim Pepper Henry, a Kaw tribal member who is now director and CEO of the Heard Museum of Native Cultures and Art in Phoenix. “He single-handed preserved our language. … You can’t put a price on something like that.” Access full article below: http://www.kansas.com/2014/03/02/3320189/linguistics-professor-robert-rankin.html Read more here: http://www.kansas.com/2014/03/02/3320189/linguistics-professor-robert-rankin.html#storylink=cpy -------------- next part -------------- An HTML attachment was scrubbed... URL: From wleman1949b at gmail.com Mon Mar 3 23:31:46 2014 From: wleman1949b at gmail.com (Wayne Leman) Date: Mon, 3 Mar 2014 15:31:46 -0800 Subject: Linguistics professor Robert Rankin worked to document, preserve Kaw language (fwd link) In-Reply-To: Message-ID: Thanks for posting that interesting article. Bob was a good man. He was one of my linguistics profs at the Univ. of Kansas. Wayne Leman -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Tue Mar 4 00:10:09 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 16:10:09 -0800 Subject: Live Your Language Alliance Message-ID: http://www.liveyourlanguagealliance.org Speak What You Can, Teach What You Know Bi-annual Live Your Language Alliance (LYLA) conference. March 21-23, 2014 Humboldt State University campus, Arcata, California matêevanihich /Later André Cramblit, Operations Director Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.tiff Type: image/tiff Size: 5582 bytes Desc: not available URL: From pyuwab at gmail.com Tue Mar 4 19:50:02 2014 From: pyuwab at gmail.com (Pyuwa Bommelyn) Date: Tue, 4 Mar 2014 11:50:02 -0800 Subject: Northwest Indian Summer Institute 2014 Message-ID: The Northwest Indian Language Institute has opened registration for the 2014 Summer Institute - June 23 to July 3 - at the University of Oregon Courses: Linguistics: Introduction to Native American Languages, Intermediate Linguistics, and Introduction to Ichishkíin Language classes: Chinuk Wawa, Ichishkíin, Tolowa Dee-ni', Choctaw, Lushootseed, and Nez Perce. Teaching Methods: Home Based Teaching & Learning, Early Childhood & Elementary Classroom Teaching, & Middle School through Adult Teaching. Materials Development 1 & 2 Teaching Methods lecture and discussion Language Activism Seminar *High School Cohort Program*: High School program's core classes: language, linguistics, and teaching methods and materials development. Students will design and create activities to support their learning and teaching. Students will have other activities at NILI and on campus. *Scholarships *are available to assist with *tuition costs only*; the scholarship application is available on our website. To find registration forms, scholarship application, or for more information, please go to http://pages.uoregon.edu/nwili/summer-instituteand see the attached flyer. -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: NILI SI Poster 2014_with info2.pdf Type: application/pdf Size: 986779 bytes Desc: not available URL: From weyiiletpu at gmail.com Thu Mar 6 22:21:27 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 6 Mar 2014 15:21:27 -0700 Subject: What Happens When Google Doesn=?UTF-8?Q?=E2=80=99t_Think_You=E2=80=99re_?=A Human (fwd link) Message-ID: What Happens When Google Doesn’t Think You’re A Human Elaine Yellow Horse wanted to use Google+ for business. She only ran into one problem: Google wouldn’t recognize her name.posted on March 6, 2014 at 2:22pm EST Joe Flood BuzzFeed Contributor Here are some facts about Elaine Yellow Horse, who is a real person: • She is a resident of the town of Wounded Knee, on the Pine Ridge Indian Reservation in South Dakota. • She is a student at Oglala Lakota College, and a co-captain of the school’s national championship archery team. (Disclosure: I’m the coach of that team.) • She works 48-hour shifts as an EMT and helps to run a small mail-order coffee company to help pay for college. • She is a popular poster of funny little life observations on Facebook. • She’s even been featured on BuzzFeed before, giving her thoughts on the controversy surrounding the Washington Redskins’ name . It’s easy enough to prove any of these facts simply by Googling Yellow Horse’s name, and to reach the irrefutable conclusion that Elaine Yellow Horse is, in fact, a real, 29-year-old person. And yet Google, the company that knows more about us than any other company in the world, last month disagreed. Access full article below: http://www.buzzfeed.com/joeflood/what-happens-when-google-doesnt-think-youre-a-human -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Fri Mar 7 15:57:01 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Fri, 7 Mar 2014 08:57:01 -0700 Subject: Academic book about local tribal language published (fwd link) Message-ID: Academic book about local tribal language published Anishinaabe way of reading explored through language and literature Posted: Friday, March 7, 2014 10:00 am STAFF REPORT A new academic book about the native language of American Indian tribes in Northern Michigan is just published this month by Michigan State University Press. “Bawaajimo: A Dialect of Dreams in Anishinaabe Language and Literature” combines literary criticism, sociolinguistics, native studies and poetics to introduce an Anishinaabe way of reading. Although nationally specific, the book written by Margaret Noodin speaks to a broad audience by demonstrating an indigenous literary methodology. “This book gets to the heart of indigenous writing through an impeccable examination of Anishinaabe language and literature. Noodin’s expansive knowledge and clear explanations invite readers to a new and imaginative understanding of major Anishinaabe authors,” said Jane Hafen, English professor at the University of Nevada, Las Vegas, in a written review of the book. Access full article below: http://www.petoskeynews.com/charlevoix/entertainment/academic-book-about-local-tribal-language-published/article_c120f35a-fd57-5a65-bf27-d00eb0d0c5b3.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From Dawn_McInnes at gov.nt.ca Wed Mar 12 22:48:09 2014 From: Dawn_McInnes at gov.nt.ca (Dawn McInnes) Date: Wed, 12 Mar 2014 22:48:09 +0000 Subject: remove my name from the list serve please Message-ID: Phil Cash Cash: Please remove my name from the listserv as I will soon be leaving this position. I have truly enjoyed receiving information, from around the world, about efforts to revitalize indigenous languages through technology. Dawn From: ilat-request at list.arizona.edu [mailto:ilat-request at list.arizona.edu] On Behalf Of Phil Cash Cash Sent: Wednesday, March 12, 2014 4:41 PM To: ILAT Subject: [ilat] Music could save Louisiana language of Mobilian (fwd link) Music could save Louisiana language of Mobilian Grayhawk Perkins, Mezcal Jazz Unit collaborate UPDATED 6:54 PM CST Mar 07, 2014 NEW ORLEANS —An estimated 7,000 languages might vanish from the globe by the end of this century. When New Orleans-born Native American Grayhawk Perkins launched his project 13 Moons, he vowed to save the ancient language of Mobilian. The language has been spoken for centuries in south Louisiana, but is now on the verge of extinction. Access full article below: http://www.wdsu.com/news/local-news/new-orleans/music-could-save-louisiana-language-of-mobilian/24869022#ixzz2vn6HPbqn -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:35:02 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:35:02 -0700 Subject: Linguistic Light on a Continent=?UTF-8?Q?=E2=80=99s_?=Peopling (fwd link) Message-ID: Linguistic Light on a Continent’s PeoplingBy NICHOLAS WADEMARCH 12, 2014 NYT Using a new method for exploring ancient relationships among languages, linguists have found evidence further illuminating the peopling of North America about 14,000 years ago. Their findings follow a recent proposal that the ancestors of Native Americans were marooned for some 15,000 years on a now sunken plain before they reached North America. This idea, known as the Beringian standstill hypothesis, has been developed by geneticists and archaeologists over the last seven years. It holds that the ancestors of Native Americans did not trek directly across the land bridge that joined Siberia to Alaska until the end of the last ice age, 10,000 years ago. Rather, geneticists say, these ancestors must have lived in isolation for some 15,000 years to accumulate the amount of DNA mutations now seen specifically in Native Americans. Access full article below: http://www.nytimes.com/2014/03/13/science/linguistic-study-sheds-new-light-on-peopling-of-north-america.html?hpw&rref=science&_r=0 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:32:11 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:32:11 -0700 Subject: Indigenous languages continue to fade (fwd link) Message-ID: ​PSnewsonline Edition Number 400. Updated Tuesday, 11 March 2014 AUS​ *Indigenous languages continue to fade* The findings from a survey of Indigenous languages in Australia has revealed a continuing trend towards language loss across the country. Conducted by the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS), the survey found that there were about 120 Indigenous languages still spoken today - a drop from 145 in 2005, according to Chairman of AIATSIS, Professor Mick Dodson. He said the survey painted a complex picture of the current state of health of Indigenous languages in Australia. "Languages such as Wiradjuri from central western New South Wales are being revived and are now taught to children in local schools," he said. ​Access full article below: http://www.psnews.com.au/Page_psn4008.html​ -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:36:24 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:36:24 -0700 Subject: Language Study Lends Support to Native American 'Out-of-Beringia' Theory (fwd link) Message-ID: Language Study Lends Support to Native American 'Out-of-Beringia' Theory *Wed, Mar 12, 2014* New linguistic evolutionary analysis supports a relationship between Native North American and Siberian languages. Researchers who have conducted a new comparative phylogenetic study of the Yeniseian language group of Siberia and the Na-Dene languages of North America are shedding new light on our understanding of ancient migration patterns of people between Asia and North America thousands of years ago, suggesting that Native American origins may be somewhat more complex than a one-time, direct eastward migration of people out of Asia into North America via the Bering Land Bridge . Access full article below: http://popular-archaeology.com/issue/june-2013/article/language-study-lends-support-to-native-american-out-of-beringia-theory -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:38:42 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:38:42 -0700 Subject: Native Advocates Ramp Up Support for Sen. Tester=?UTF-8?Q?=E2=80=99s_?=Language Bill (fwd link) Message-ID: Native Advocates Ramp Up Support for Sen. Tester’s Language Bill Rob Capriccioso 3/11/14 ​ US​ Just before Sen. Jon Tester (D-Montana) took up the gavel of the Senate Committee on Indian Affairs in February, he introduced the Native Language Immersion Student Achievement Act, which would amend the Elementary and Secondary Education Act (ESEA) to provide increased federal financial support to Native American language programs at American Indian-focused schools. If passed, the bill would establish a grant program to support schools using Native American languages as their primary language of instruction. The legislation would appropriate $5 million for fiscal year 2015, and “such sums as may be necessary for each of the succeeding 4 fiscal years.” The secretary of the Department of Education would be responsible for making grant awards to eligible institutions each of the years, and grantees would be required to submit annual reports. “We are racing against the clock to save and revitalize our sacred Native American languages,” Tester said when he announced the bill. “Preserving Native languages will strengthen Indian culture and increase student confidence—leading to greater academic achievement and a stronger economy.” ​ Access full article below: ​ http://indiancountrytodaymedianetwork.com/2014/03/11/native-advocates-ramp-support-sen-testers-language-bill-153956 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:40:46 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:40:46 -0700 Subject: Music could save Louisiana language of Mobilian (fwd link) Message-ID: Music could save Louisiana language of MobilianGrayhawk Perkins, Mezcal Jazz Unit collaborate UPDATED 6:54 PM CST Mar 07, 2014 NEW ORLEANS —An estimated 7,000 languages might vanish from the globe by the end of this century. When New Orleans-born Native American Grayhawk Perkins launched his project 13 Moons, he vowed to save the ancient language of Mobilian. The language has been spoken for centuries in south Louisiana, but is now on the verge of extinction. Access full article below: http://www.wdsu.com/news/local-news/new-orleans/music-could-save-louisiana-language-of-mobilian/24869022#ixzz2vn6HPbqn -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Thu Mar 13 02:18:59 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Wed, 12 Mar 2014 19:18:59 -0700 Subject: Spoken First Message-ID: Kúmateech Xávin/Later 'Tater André Cramblit, Operations Director andrekaruk at ncidc.org Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: Spoken First.doc Type: application/msword Size: 38400 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.pdf Type: application/pdf Size: 7737 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Thu Mar 13 21:29:56 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 13 Mar 2014 14:29:56 -0700 Subject: April Charlo is new NKWusm Executive Director (fwd link) Message-ID: *April Charlo is new NKWusm Executive Director* By Adriana Fehrs March 13, 2014 ARLEE — April Charlo accepted her new role as the Executive Director of the NkWusm Salish Language Institute on February 5. She has high hopes of making her time there a positive mark in history for the Salish language and culture. Charlo grew up in Arlee. She was homeschooled until the age of twelve by her mother. She says, “Being out on the land, and learning about traditional native ways was always important to me; I became bonded with the natural world.” She continued on to higher education at SKC, where she obtained an associate’s in Native American Studies and a Bachelor’s in Elementary Education in 2009. Charlo went on to further continue her education at the University of Montana, and obtained her Master’s in Educational Leadership in 2011. ​ Access full article below: ​http://www.charkoosta.com/2014/2014_03_13/April_Charlo_Nkwusm_Ex_Dir.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From Jon.Reyhner at nau.edu Thu Mar 13 21:47:04 2014 From: Jon.Reyhner at nau.edu (Jon Allan Reyhner) Date: Thu, 13 Mar 2014 21:47:04 +0000 Subject: Fiffth American Indian / Indigenous Teacher Education Conference Message-ID: Dear Indigenous Educators: Pardon for cross Posting, but I want to make sure the following gets out to the widest audience possible: Northern Arizona University's College of Education is hosting its Fifth American Indian / Indigenous Teacher Education Conference (AIITEC) "Indigenizing Education: Empowering Students, Empowering Communities" on July 10-12, 2014 at its Eastburn Education Building. This conference for preschool, K-12, college, and university educators and concerned community members is designed through panels, workshops, and papers to share ideas for improving the lives and education of Indigenous children. Drs. Joseph Martin and W. Sakiestewa Gilbert, who have been long involved in working to improve Indian education, are co-chairing the conference. Northern Arizona University's College of Education has worked with Indian Nations to improve the education of American Indian students for decades. It has hosted a variety of American Indian teacher and administrative preparation programs, including the well received Learn In Beauty program, and published a number of monographs, including Honoring Our Heritage: Culturally Appropriate Approaches for Teaching Indigenous Students and Honoring Our Children: Culturally Appropriate Approaches for Teaching Indigenous Students. Keynote speakers for this summer's conference include Sandra Fox, 2013 National Indian Education Association Lifetime Achievement Award Winner, Terri McCarty, author of A Place to be Navajo: Rough Rock and The Struggle for Self Determination, and Maori educators Tangiwai and Poia Rewi. The early registration and proposal deadline is May 15. For more information go to the American Indian Education web site at http://nau.edu/aie and follow the link to the conference web site. There will be a strand of workshops and presentations at the conference focusing on revitalizing Indigenous languages. Featured speakers include Hopi language activist Sheilah Nicholas and Navajo language activist Jennie DeGroat. Also, the Stabilizing Indigenous Languages Symposium Steering Committee is still looking for a sponsor for the 22nd SILS for 2015. The Steering Committee wants to congratulate the hosts of the 21st conference held in January at the University of Hawai'i at Hilo for a very successful conference. For more information about AIITEC or SILS contact Jon Reyhner at Jon.Reyhner at nau.edu Jon Reyhner, AIITEC Conference Coordinator and Professor of Bilingual Multicultural Education Northern Arizona University Flagstaff, Arizona 86011 http://jan.ucc.nau.edu/~jar/ From holabitubbe at gmail.com Sat Mar 15 17:32:28 2014 From: holabitubbe at gmail.com (George Ann Gregory) Date: Sat, 15 Mar 2014 11:32:28 -0600 Subject: Assistant/Associate Professor Position in Indigenous Education In-Reply-To: Message-ID: Hi, Leisy! I enjoyed meeting and visiting with you at the Heritage Language Conference. George Ann On Tue, Oct 22, 2013 at 3:59 PM, Wyman, Leisy T - (lwyman) < lwyman at email.arizona.edu> wrote: > We are very happy to announce the following job search in our > department. Please pass the word to those in your networks who might be > interested. Thank you! > > > > The Department of Teaching, Learning and Sociocultural Studies > > College of Education, University of Arizona > > * Announces an Assistant/Associate Professor Position in Indigenous > Education* > > > > *Position Summary* > > > > The Language, Reading and Culture (LRC) Program in the Teaching, Learning > and Sociocultural Studies (TLS) Department announces an Assistant/Associate > professor position in Indigenous Education effective August 2014. TLS is > committed to creating and supporting a community of Indigenous scholars > engaged in critical exploration and redefinition of Indigenous education > research and engagement. The UA also has an important responsibility to > the 22 federally recognized tribes in Arizona, and Native American students > at UA, who represent over 75 Native American tribes. With this position, > the College of Education seeks to further strengthen our undergraduate and > graduate programs by integrating Indigenous knowledge systems, > epistemologies, and decolonizing research methodologies. Related existing > departmental faculty research and teaching interests include Indigenous > youth language learning and practice; Indigenous language and culture > maintenance/revitalization; transnational Indigenous teacher education; and > Indigenous knowledge/Traditional Ecological Knowledge (TEK) systems. > > > > LRC attracts diverse and highly qualified students, including Native > American students and Latin American Indigenous students, to our master's > and doctoral programs. LRC is also engaged in inter-university Indigenous > education collaborations with Indigenous scholars and students across > Arizona and in Hawaii, Alaska, New Zealand, Canada, and Mexico. TLS faculty > are working on incorporating Native American education-related offerings > into our early childhood, elementary and secondary teacher preparation > programs and our undergraduate education non-teaching degree programs. Our > location, longstanding involvement with Native American and minority > education, collaborative work environment for faculty research and grant > development, and existing initiatives offer opportunities for teaching, > research and service with diverse populations; UA's American Indian > Language Development Institute (AILDI), widely-recognized for Indigenous > language teaching, language revitalization and documentation; SEED > (Scholarships for Education and Economic Development), a vibrant > international exchange program for diverse Indigenous teachers and > curriculum developers from Mexico; and Project SOAR, a service-learning > experience that connects Native American undergraduate mentors with Native > American students. The UA further provides collaborative opportunities > with renowned Native American faculty and programs in Linguistics, > Indigenous Law and Policy, and American Indian Studies. > > > > *Qualifications:* > > > > Earned doctorate in education or related field. Strong commitment to and > experience in Indigenous and equity education, and a clear research and > teaching agenda in Native American and Indigenous education, including one > or more areas such as: > > > > § Indigenous language maintenance, revitalization, planning and policy > > § Indigenous teacher preparation > > § Indigenous children's/young adult literature > > § Indigenous education and new technologies > > § Indigenous knowledge systems including Traditional Ecological > Knowledge, STEM education, place-based education > > > > Indigenous scholars are strongly encouraged to apply. Applicants with > proficiency in one or more Indigenous languages and/or experience working > with Indigenous populations in schools and/or communities are especially > encouraged to apply. > > > > *Responsibilities:* > > § Faculty load includes teaching, research and service > > § Develop a strong program of research, publication, and grant support > > § Teach graduate and undergraduate courses in areas of specialization > > § Advise masters and doctoral students, and participate on graduate > student committees > > > > *Application Process*: Please complete application (Job 53712) and > attach a letter of interest, research and teaching interest statement, CV, > three publications/papers, and contact information for three professional > references on-line at: http://www.hr.arizona.edu > > > > Applications will be reviewed starting November 15, 2013, continuing until > the position is filled. Inquiries should be directed to Dr. Leisy Wyman, > Indigenous Education Search Chair at lwyman at email.arizona.edu > > > > > > > > --> -- George Ann Gregory, Ph.D. Choctaw/Cherokee Fulbright Scholar "...everything on the earth has a purpose, every disease an herb to cure it, and every person a mission. " Mourning Dove (Salish) -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:53:14 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:53:14 -0700 Subject: Aboriginal language guide launch (fwd link) Message-ID: *Aboriginal language guide launch* March 14, 2014, 10:23 a.m NORTHERN Tablelands Local Land Services (LLS) has just launched a new project to compile a comprehensive reference guide to local Aboriginal languages. Senior strategic land services officer – Aboriginal communities Harry White is at the helm of the Aboriginal language project. It follows his previous success with the Bush Tucker, Boomerangs and Bandages and Sticks and Stones publications. ​Access full article below: http://www.inverelltimes.com.au/story/2150398/aboriginal-language-guide-launch/?cs=1523 ​ -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 17:02:08 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 10:02:08 -0700 Subject: Spokane Indians baseball uniforms sport Salish word (fwd link) Message-ID: March 16, 2014 Spokane Indians baseball uniforms sport Salish wordJim Kershner Senior correspondent [image: Inline image 1] When the Spokane Indians baseball players take the field this summer, the team name will be blazoned across their chests: “Sp’q’n’i.” That’s the Spokane Salish language version of the name. On opening day, June 13, this Short Season Class A minor league baseball team will become the first-ever professional baseball team to use a Native American language in this way. The jersey is the fruit of an unusual collaboration between a team and a tribe. Unusual, because in several high-profile examples – the Washington Redskins and the Cleveland Indians, to name two – the issue of Indian-related team names and mascots has generated more controversy than collaboration. In Cleveland, the “Chief Wahoo” mascot has been derided as a demeaning cartoon; in Washington, D.C., the team name has been derided as just plain racist. Access full article below: http://www.spokesman.com/stories/2014/mar/16/spokane-indians-baseball-players-uniforms-sport/ -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: SpokaneIndiansSalishJerseys_t620.jpg Type: image/jpeg Size: 27027 bytes Desc: not available URL: From weyiiletpu at gmail.com Tue Mar 18 17:12:27 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 10:12:27 -0700 Subject: misc news on language ancestry... Message-ID: *Native Americans and Siberians on Beringia land bridge may have shared common language 10,000 years ago* By James Maynard, Tech Times | March 17, 12:18 AM http://www.techtimes.com/articles/4381/20140317/native-americans-siberians-beringia-land-bridge-common-language-10000.htm ~~~ *Native Americans' Ancestors Got Stuck On Land Bridge On Way To Americas, New Research Suggests* LiveScience | by Tia Ghose Posted: 03/15/2014 7:40 am EDT Updated: 03/15/2014 7:59 am EDT http://www.huffingtonpost.com/2014/03/15/language-native-americans-colonized-americas_n_4955816.html ~~~ *Ancient Migration Patterns to North America Are Hidden in Languages Spoken Today* Languages spoken in North America and Siberia are distantly related. What does that tell us about the first Americans? By Joseph Stromberg smithsonianmag.com March 12, 2014 http://www.smithsonianmag.com/science-nature/ancient-migration-patterns-north-america-are-hidden-languages-spoken-today-180950053/#qdFKasEOGELH4uc2.99 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:47:34 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:47:34 -0700 Subject: A high-tech fight to save B.C.=?UTF-8?Q?=E2=80=99s_?=indigenous languages (fwd link) Message-ID: A high-tech fight to save B.C.’s indigenous languages The loss of any language means the loss of human experience BY STEPHEN HUME, VANCOUVER SUN COLUMNIST MARCH 17, 2014 Every language encompasses a unique way of seeing the world. But humanity is faced with a crisis of linguistic extirpation. It’s estimated than another language dies somewhere in the world every 14 days. By the end of this century, half the world’s distinctive ways of examining itself will have been erased. Here in British Columbia, Simon Fraser University linguist Marianne Ignace warns that 30 or more indigenous languages are now critically endangered. Think of this as a kind of planetary dementia as we shed bits of our collective knowledge, some of which is doubtless essential. Language death represents the impoverishment of what it is to be human. Experts call it “the silent extinction.” Access full article below: http://www.vancouversun.com/life/Stephen+Hume+high+tech+fight+save+indigenous+languages/9628213/story.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:55:32 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:55:32 -0700 Subject: KWF, indigenous groups: Filipino is language of peace (fwd link) Message-ID: *KWF, indigenous groups: Filipino is language of peace* By Lester G. Babiera Philippine Daily Inquirer 12:06 am | Monday, March 17th, 2014 The Komisyon sa Wikang Filipino (KWF) and 100 representatives of cultural communities nationwide have passed a resolution urging that every peace agreement and law be written in Filipino and the indigenous languages. The extraordinary resolution was written in Filipino, urging government and relevant agencies that—“na ang mga balangkas ng kasunduang pangkapayapaan at ang mga batas na ipinaiiral sa bansa ay dapat isulat sa wikang Filipino nang may katumbas na teksto sa mga katutubong wika ng mga pangkat etniko. (That peace accords and other laws should be written in Filipino with corresponding versions written in the languages of cultural communities.)” The resolution was passed during the extraordinary summit on peace and language, “Wika ng Kapayapaan: Pambansang Summit at Palihan,” on Feb. 13-15 at Kaamulan Gym in Malaybalay, Bukidnon. Access full article below: http://lifestyle.inquirer.net/154306/kwf-indigenous-groups-filipino-is-language-of-peace#ixzz2wKmRvzZs -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:58:54 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:58:54 -0700 Subject: Heitkamp says bill would preserve Native languages (fwd link) Message-ID: Published March 18, 2014, 04:39 AMHeitkamp says bill would preserve Native languagesBISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. By: WDAY TV, AP, Associated Press BISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. Many of the Indian reservations in the state have programs that help teach Native American children the language, history and culture of the tribe. Heitkamp says the proposed Native Language Immersion Student Achievement Act could lead to grants for programs at the Standing Rock, Spirit Lake and Turtle Mountain reservations. Access full article below: http://www.wday.com/event/article/id/94774/group/News/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:57:28 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:57:28 -0700 Subject: Honduras Launches Online Dictionary of Indigenous Languages (fwd link) Message-ID: Honduras Launches Online Dictionary of Indigenous Languages Translation posted 28 February 2014 13:48 GMT · View original post [es] A dictionary of Honduran indigenous languages was recently released online [es]. Access full article below: http://globalvoicesonline.org/2014/02/28/honduras-launches-online-dictionary-of-indigenous-languages/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From Allyson.Eamer at uoit.ca Wed Mar 19 17:25:56 2014 From: Allyson.Eamer at uoit.ca (Allyson Eamer) Date: Wed, 19 Mar 2014 13:25:56 -0400 Subject: Heitkamp says bill would preserve Native languages (fwd link) In-Reply-To: Message-ID: Many thanks to Phil Cash Cash for the wonderful links he has been sharing. I am so happy to be on the receiving end of such useful information. Allyson Eamer From: ilat-request at list.arizona.edu [mailto:ilat-request at list.arizona.edu] On Behalf Of Phil Cash Cash Sent: March-18-14 12:59 PM To: ILAT Subject: [ilat] Heitkamp says bill would preserve Native languages (fwd link) Published March 18, 2014, 04:39 AM Heitkamp says bill would preserve Native languages BISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. By: WDAY TV, AP, Associated Press BISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. Many of the Indian reservations in the state have programs that help teach Native American children the language, history and culture of the tribe. Heitkamp says the proposed Native Language Immersion Student Achievement Act could lead to grants for programs at the Standing Rock, Spirit Lake and Turtle Mountain reservations. Access full article below: http://www.wday.com/event/article/id/94774/group/News/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From dzo at bisharat.net Wed Mar 19 19:09:26 2014 From: dzo at bisharat.net (dzo at bisharat.net) Date: Wed, 19 Mar 2014 19:09:26 +0000 Subject: Books for Chittagong Hill Tracts Message-ID: Passing this letter to ILAT on behalf of Tim Brookes, President of the Endangered Alphabets Project. Please see the indicated web page or contact him directly for more info: ----- My students at the Champlain College Publishing Initiative and I are trying to raise funds to write, illustrate and publish four books in the endangered languages of indigenous cultures in the Chittagong Hill Tracts region of Bangladesh. These will be the first books these children have ever seen in their own languages, and are crucial to their education and their cultural survival. Please visit https://www.kickstarter.com/projects/1388900883/our-golden-hour and consider supporting us. If you can't manage financial support but have a way to pass the message along to others, that will also be greatly appreciated! Thanks! Tim Sent via BlackBerry by AT&T From juliet.morgan at ou.edu Thu Mar 20 13:46:43 2014 From: juliet.morgan at ou.edu (Morgan, Juliet L.) Date: Thu, 20 Mar 2014 13:46:43 +0000 Subject: Linguistic Society of America scholarships for CoLang 2014 Message-ID: CoLang, the Institute on Collaborative Language Research, will take place at The University of Texas at Arlington from June 16 - 27, 2014, with the optional field methods/practicum courses running June 30 - July 25, 2014. CoLang 2014 is an internationally-recognized language documentation and revitalization institute, offering a major opportunity to work to stem the tide of language shift and endangerment, and to increase documentation on the world's underdocumented languages. This year's CoLang Institute is under the direction of Dr. Colleen Fitzgerald. Thanks to co-sponsorship by the Linguistic Society of America, the LSA will offer several student scholarships to CoLang 2014. The deadline for LSA scholarships is March 27, with recommendation letters due on March 31. The LSA scholarship application is now live, online for student members when they log into their accounts at the Linguistic Society of America website at: http://www.linguisticsociety.org. To apply, students login to their LSA account which should open to the Profile page. Under the Profile tab, click on the green button "Submit Fellowship Application". To complete the application, students will be asked for information about academic background and the names and email addresses for two recommenders. Complete information about CoLang 2014 scholarships, including the LSA, Endangered Language Fund and UT Arlington scholarship applications, appears online at http://www.uta.edu/faculty/cmfitz/swnal/projects/CoLang/scholarships/. ******************************* Dr. Colleen Fitzgerald Professor Dept. of Linguistics & TESOL The University of Texas at Arlington Native American Languages Lab http://www.uta.edu/faculty/cmfitz/swnal http://www.uta.edu/faculty/cmfitz Facebook Page: https://www.facebook.com/Native.American.Languages.Lab -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Thu Mar 20 23:43:07 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 20 Mar 2014 16:43:07 -0700 Subject: Tester applauds House introduction of Native Languages Bill (fwd link) Message-ID: Tester applauds House introduction of Native Languages Bill*Senate Indian Affairs Committee chair thanks Rep. Cole, looks to move forward with measure* (U.S. SENATE) — Senator Jon Tester, Chairman of the Senate Committee on Indian Affairs, today released the following statement after Congressman Tom Cole (R-Okla.), an enrolled member of the Chickasaw Nation, introduced identical legislation in the U.S. House of Representatives to Tester’s Native Language Immersion Student Achievement Act. Tester’s bill establishes a grant program to fund Native language educational programs in order to improve high school graduation rates, increase college enrollment and better prepare students for jobs: “I appreciate Congressman Cole stepping forward to help preserve and revitalize our sacred Native American languages. Preserving Native languages will strengthen Indian culture and increase student confidence – leading to greater academic achievement and a growing economy in Indian Country. I look forward to working with Tom to pass this bill and preserve the languages and traditions that strengthen Indian Country.” Access full article below: http://www.charkoosta.com/2014/2014_03_20/Sen_Tester_Native_Languages_Bill.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Sat Mar 22 04:05:06 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Sat, 22 Mar 2014 00:05:06 -0400 Subject: Article on Montana Native languages In-Reply-To: <201403220354.s2M3sjkp085624@terminus.desert.net> Message-ID: "A loss for words"http://missoulanews.bigskypress.com/missoula/a-loss-for-words/Content?oid=1938845 -------------- next part -------------- An HTML attachment was scrubbed... URL: From eduardo13 at gmail.com Mon Mar 24 15:31:23 2014 From: eduardo13 at gmail.com (eddie avila) Date: Mon, 24 Mar 2014 11:31:23 -0400 Subject: Rising Voices Microgrants for Citizen Media Outreach Projects - Deadline April 9 Message-ID: Hello all, Rising Voices has launched the 2014 Microgrants for Citizen Media Outreach Projects. Perhaps there are people on this list might be interested in teaching others in their communities how to use digital/citizen media for language preservation and revitalization. But we are open to all types of projects with a focus on digital citizen media, especially targeted at those communities underrepresented online. For more information, please visit our platform: http://rising.globalvoicesonline.org/microgrants2014 You can find the guidelines, FAQ, and submission form. This year we are awarding up to ten small grants. Deadline is April 9, 2014. Thanks! ------------------------------ Eddie Avila Director | Rising Voices Global Voices Online http://rising.globalvoicesonline.org Twitter: @risingvoices, @barrioflores -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Mon Mar 24 17:11:25 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 24 Mar 2014 10:11:25 -0700 Subject: Fwd: Advocates for Indigenous California Language Survival Newsletter Message-ID: > > > > Advocates for Indigenous California Language Survival Newsletter > Issue: #3-14 March 2014 > In This Issue > Breath of Life / Silent No More > The Spoken Word > Language News & Links > Language News > Sleeping Languages Waking Up Thanks to Wampanoag Reclamation Project > > Elementary students showcase Navajo language, culture > > Understanding Culture and Language Ethnocide: A Native Perspective > > Native Advocates Ramp Up Support for Sen. Tester's Language Bill > > Rep. Hanohano prevails in language flap > > Tester applauds House introduction of Native Languages Bill > > Bill making 20 Alaska Native languages official advances > > Heitkamp says new bill to preserve Native American languages would benefit reservations in ND > > How Linguists Are Pulling Apart the Bering Strait Theory > > How HawiianLanguage Almost Died > > Spokane Indians' New Uniforms Have Team Name in Native Spokane Salish Language > > Need to Brush Up on Your Lakota? This App Will Help. > > Code-switching Is Much More than Careless Mixing: Multilinguals Know the Rules! > > Language Links > The John Peabody Harrington Collection > > Hupa Language Dictionary and Texts > > Our Mother Tongues > > Tongva Language (Facebook) > > Pomo Language (Facebook) > > Interested in having trainings for your language program or organization, > Contact the Advocates at > marina at communityfuturescollective.org > > > > > Advocates for Indigenous California Language Survival > 221 Idora Avenue > Vallejo CA 94591 > (707) 486-6866 fax: (866) 644-7616 > > AICLS.ORG > > Marina Drummer at > marina at communityfuturescollective.orgte > > Breath of Life / Silent No More > Language Restoration Workshop for California Indian Languages > > June 1 - 7, 2014 > > University of Berkeley at California > > > > Hosted by The Advocates for Indigenous California Language Survival and The Survey of California and Other Indian Languages > > This is a one-week workshop for California Indians who wish to find and use the materials on their languages that are held in the archives of the University of California at Berkeley. Archivists at the three main language archives - The Bancroft Library, the Hearst Museum, and the Survey of California and Other Indian Languages - are on hand to help you access the materials you need, and linguistics graduate students and professors will work with you to help you interpret and find ways to use these materials for your own research, learning and teaching purposes. Lectures and mini-workshops are also provided on linguistics, language teaching and learning, and use of the increasing amount of on-line materials. > > APPLICATION DEADLINE: You must register by April 15, 2014. > > We will be accepting no more than 60 participants, trying for a mix of about half returnees and half new folks. Registration could close earlier if it fills up! > > PARTICIPANT APPLICATION > > LINGUIST APPLICATION > > We are looking for faculty and grad students who could mentor our participants, who will be studying basic articulatory linguistics and grammatical analysis at the workshop, or, if they have come before, will work at a more advanced level to learn more about the structure of their language. > More information can be found at www.aicls.org > > > > The Spoken Word > Heyday Books -- 1633 University Avenue, Berkeley, CA 94703 > Friday, March 28, 2014 6:00pm > > > > Spoken word is a way to express feelings, ideas, thoughts and visions through song and poetry. Far too often, Indian languages lack venues where we as Native people are able to use our Native languages to express our stories and experiences. > > AICLS, in partnership with News from Native California and Heyday, would like to invite you to an evening of stories, poetry, and song shared in languages indigenous to California. It will truly be a special evening. A night of the oldest languages of this land being spoken and sung in a modern setting, a shining testament to our ongoing presence, as we speak and sing of issues dear to our hearts. > > For more information, please feel free to contact AICLS, or News from Native California through Facebook, or personally contact Vincent, a member of AICLS' Board of Directors at vincent at heydaybooks.com > > Maidu rock band, Chochenyo Poetry, Miner lettuce salads, acorn, manzanita cider, dark lights, native language, good people. What more can you ask for? Please join us and express yourself using an Indigenous California language at our first event March 28th at 6pm. > > > > > > Use > Become an Advocate > "Language and culture cannot be separated. Language is vital to understanding our unique cultural perspectives. Language is a tool that is used to explore and experience our cultures and the perspectives that are embedded in our cultures." > Buffy Sainte-Marie > > Donating to the Advocates gives a vested interest in the revitalization of California's languages and cultures. > > Please send donations to the Advocates, 221 Idora Avenue, Vallejo CA 94591.You can also make donations through our web site at aicls.org. > > Thank you for joining the Advocates. Your contributions are tax deductible. -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 25 20:32:56 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 25 Mar 2014 13:32:56 -0700 Subject: Mi'kmaq is making a comeback in a Nova Scotia community (fwd link) Message-ID: *Mi'kmaq is making a comeback in a Nova Scotia community* By Jaime Myslik, special to, CBC News Posted: Mar 25, 2014 10:00 AM ET Last Updated: Mar 25, 2014 10:00 AM ET A Nova Scotia-based indigenous group is already living the benefits of a Mi'kmaq revitalization project funded by the federal government. Delina Petit Pas, chairperson of the Mi'kmaq Burial Grounds Research and Restoration Association, says she is already hearing more Mi'kmaq spoken around her. Read more from the series and explore the data here. "I go shopping and they’ll say 'hello' to me and 'how are you' in Mi'kmaq," she said. "You notice and you know that's going to happen in our community for a while." In October, the Department of Canadian Heritage gave the Mi'kmaq Burial Grounds Research and Restoration Association the $66,060 grant under the Aboriginal Languages Initiative. This money went toward the Mi'kmaq language project in Nova Scotia's Lunenburg County. While it isn't a lot of money, it makes a big difference for the association. The program financed a retreat for 20 people in the fall as well as regular ongoing language classes within the community, Petit Pas said. "We have, on average, about 40 people that attend the lessons, and so you can imagine what that does," Petit Pas said. "When they meet they're conversing so we're finding that it's quite a success." According to the 2011 Statistics Canada census, Mi'kmaq is one of the top 10 spoken mother tongue Aboriginal languages in Canada, with 8,030 speakers. ​ *Access full article below*: http://www.cbc.ca/news/politics/mi-kmaq-is-making-a-comeback-in-a-nova-scotia-community-1.2557138 ​ -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 25 20:47:40 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 25 Mar 2014 13:47:40 -0700 Subject: Sapatk=?UTF-8?Q?=E2=80=99ayn_?=Cinema Message-ID: SAPAATK'AYN CINEMA 2014 • NATIVE AMERICAN FILM FESTIVAL ​Revitalizing Native Languages March 28-29, 2014​ http://webpages.uidaho.edu/sapaatkayncinema/ [image: Inline image 1] -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: SPK8x11.jpg Type: image/jpeg Size: 480059 bytes Desc: not available URL: From cashcash at email.arizona.edu Tue Mar 25 21:19:07 2014 From: cashcash at email.arizona.edu (Phillip E Cash Cash) Date: Tue, 25 Mar 2014 14:19:07 -0700 Subject: Mohawk language circle aims to strengthen identify (fwd link) Message-ID: AUDIO *Mohawk language circle aims to strengthen identify* By Bonnie O’Sullivan, Special to, CBC News Posted: Mar 25, 2014 2:22 PM ET Last Updated: Mar 25, 2014 3:44 PM ET The Tsi Kionhnheht Ne Onkwawenna Language Circle in Tyendinaga Territory received $43,080 for a language project from the Aboriginal Languages Initiative, a Canadian Heritage program. The money went towards hosting and recording two, three-day workshops where first- and second-language speakers from the seven Mohawk communities in Canada gathered to discuss cultural topics. The initiative will hopefully keep the Mohawk language alive for generations to come as many of the fluent speakers age, said the organizers, Nathan Brinklow and Callie Hill. Access full article below: http://www.cbc.ca/news/politics/mohawk-language-circle-aims-to-strengthen-identify-1.2585047 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 26 17:36:34 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 26 Mar 2014 10:36:34 -0700 Subject: Quechua-Kichwa Night (fwd link) Message-ID: Center for Latin American and Caribbean Studies (NYU) and Queens Museum present: Quechua-Kichwa Night: Workshops and Performances Celebrating the Andean Indigenous Language March 30th, 3:00pm-6:00pm @ Queens Museum, NYC from the folks at Quechua Program @ NYU, thanks. http://clacs.as.nyu.edu/object/clacs.events.special.033014 http://www.queensmuseum.org/events/quechua-at-nyu-presents-quechua-kichwa-night-workshops-performances-celebrating-the- [image: Inline image 1] -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: 1939529_722031731152661_1327596791_n.jpg Type: image/jpeg Size: 125305 bytes Desc: not available URL: From weyiiletpu at gmail.com Thu Mar 27 18:38:06 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 27 Mar 2014 11:38:06 -0700 Subject: Dubbo MP Troy Grant welcomes NSW language nests in Wiradjuri (fwd link) Message-ID: Dubbo MP Troy Grant welcomes NSW language nests in Wiradjuri RICK MORTON, THE AUSTRALIAN MARCH 27, 2014 1:46PM *A TRADITIONAL Aboriginal language was spoken in the NSW Parliament for the first time in its 190-year history last night as National MP Troy Grant welcomed the government’s quest to preserve indigenous culture.* The O’Farrell Government has funded five “language and culture nests” in key sites across the state. The first in Dubbo for the local Wiradjuri language was launched last year. “The Wiradjuri nation expands from the Blue Mountains in the east, to Hay in the west, north to Nyngan and south to Albury,” Mr Grant, who is not indigenous, told the house last night during a private member’s statement. “This has been the home of the Wiradjuri nation for more than 40,000 years. In any culture, language forms the foundation of a community. It is how we communicate and how our history is shaped, with stories told and customs and knowledge passed from generation to generation. Language is the way in which our communities evolve.” Access full article below: http://www.theaustralian.com.au/national-affairs/policy/dubbo-mp-troy-grant-welcomes-nsw-language-nests-in-wiradjuri/story-fn9hm1pm-1226866428188 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Fri Mar 28 17:07:29 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Fri, 28 Mar 2014 10:07:29 -0700 Subject: ILAT note Message-ID: Greetings ILAT, Welcome to all the new subscribers! This is just a note to say I'm on travel at the moment so the news postings may slow down a bit. Have a nice day. Phil ilat mng -------------- next part -------------- An HTML attachment was scrubbed... URL: From run8139 at asu.edu Sat Mar 29 03:03:38 2014 From: run8139 at asu.edu (Jeston Morris) Date: Fri, 28 Mar 2014 20:03:38 -0700 Subject: ILAT note In-Reply-To: Message-ID: Thanks Phil! Have a safe and joyful travels! jeston On Fri, Mar 28, 2014 at 10:07 AM, Phil Cash Cash wrote: > Greetings ILAT, > > Welcome to all the new subscribers! This is just a note to say I'm on > travel at the moment so the news postings may slow down a bit. Have a nice > day. > Phil > ilat mng > -------------- next part -------------- An HTML attachment was scrubbed... URL: From tanya.slavin at gmail.com Sat Mar 1 01:08:07 2014 From: tanya.slavin at gmail.com (Tanya Slavin) Date: Fri, 28 Feb 2014 20:08:07 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom Message-ID: Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -------------- next part -------------- An HTML attachment was scrubbed... URL: From rtroike at email.arizona.edu Sat Mar 1 05:21:32 2014 From: rtroike at email.arizona.edu (Troike, Rudolph C - (rtroike)) Date: Sat, 1 Mar 2014 05:21:32 +0000 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. Good luck, Rudy Rudy Troike University of Arizona Tucson, Arizona ________________________________ From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -------------- next part -------------- An HTML attachment was scrubbed... URL: From resa.bizzaro at iup.edu Sat Mar 1 15:34:41 2014 From: resa.bizzaro at iup.edu (Resa C Bizzaro) Date: Sat, 1 Mar 2014 10:34:41 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Hi, all.? Tanya, I'm sorry to hear about this problem with your students. In my research, I have been concerned with integenerational PTSD in native communities. That term comes from Eduardo Duran, a therapist who works with indigenous peoples. Here are a couple of books you could take a look at to see how he defines and treats it. You may find some ideas there: Duran, Eduardo, and Bonnie Duran. Native American Postcolonial Psychology. Albany: SUNY Press, 1995. Duran, Eduardo. Healing the Soul Wound: Counseling with American Indians and Other Native Peoples. New York: Teachers College P, 2006.? Resa On Fri, 28 Feb 2014 20:08:07 -0500 Tanya Slavin wrote: > Dear all, > > We're having a local workshop on indigenous language teaching at the > University of Toronto, an event organized for school and university > language teachers to share ideas on some of the challenges specific >to > native language teaching in an urban setting. One of the topics that >we > hope to address in some way (perhaps as a roundtable discussion) is >the > question of how to deal with emotional consequences of historical >trauma in > the language classroom. One of the biggest obstacles for aboriginal > students wishing to regain their language is the painful history of >their > relationship with it (e.g. their parents were forbidden to speak the > language, they may have grown up discouraged speaking their language >or > feeling that their language was somehow inferior). All that baggage > influences negatively their success in the classroom: they either >reach a > certain plateau or can hardly progress at all, or are unable to >start > speaking the language. As a result, the drop-out rate of native >students in > a university language classroom is much higher than that of >non-native > students wishing to learn a native language. I witnessed it myself >when I > was teaching Ojibwe in a university setting, and I'm seeing it now >teaching > it in a community setting. The question is how to deal with that and >help > these students succeed (also keeping in mind that they don't >necessarily > have the support of their community in an urban setting). Is it a >good idea > to actually raise this issue in the classroom, in order not to >ignore the > elephant in the room, so to speak? Would having separate classes for >native > and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be > willing to share, or experiences they had, or any stories they have >about > students that were dealing with this obstacle. If that's ok, I'd >love to > share your ideas and experiences at the workshop (obviously, giving > everybody credit for them), which would also hopefully generate a > productive discussion. I would appreciate any ideas you might have, >and > thank you in advance! > > Tanya From hardman at ufl.edu Sat Mar 1 14:56:12 2014 From: hardman at ufl.edu (Dr. MJ Hardman) Date: Sat, 1 Mar 2014 09:56:12 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: <4E2A23DC35FEA141BD0A563D12E2814C3F18B3BB@SAWYERISLAND.catnet.arizona.edu> Message-ID: Rudy, this sounds similar to what we did with Aymara. One student after one semester successfully shopped in the Central Market in La Paz in Aymara & ended up staying with an Aymara family. Our course is also on the web http://aymara.ufl.edu/ including voice, exercises, etc. MJ On 3/1/14 12:21 AM, "Troike, Rudolph C - (rtroike)" wrote: > Some years ago I read that the Oneida had launched a (then-)successful > campaign to revive the use of the language based on the need to have > participants in certain ceremonies. This of course would not work as well in > an urban setting, but embedding the language learning in a context of honoring > and perpetuating significant aspects of historical culture might help > motivationally, as conversely might applying it to modern technological use as > a challenge (being able to share information within a knowledgeable peer > group, so that the language is relevant, and not just a difficult learning > exercise). > > > > Methodologically, the teaching model we created for a course in Bolivian > Quechua at the University of Texas some years ago might easily be adapted. By > the middle of the second semester, students were able to communicate with a > visiting student from Peru who spoke a radically different dialect (considered > by some linguists to be a separate language), discussing differences in > education in the U.S. and Peru. (Most modern language courses I know reach > this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, > by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I > am told that the lab lessons are also. > > > > The crucial aspect of the success of the model was in the lab lessons, which > (at the outset) had students memorize conversations and practice sentences by > listening to them being repeated 3 times before being provided a space to say > them, then hearing another repetition followed by a space, and then hearing a > final confirmation. After about the 5th lesson, memorizing a constructed > conversation becomes burdensome, so we dropped that requirement in favor of > using the patterns for expanded and innovative use in the classroom. But the > key is building up hearing/listening (receptive) ability first. > > > > In a heritage language setting like this, I would add engaging the students in > the creation of novel conversations, jokes, playlets, etc., as soon as a > minimally adequate level of competence had been reached. In many native > communities, being able to turn a joke in the language is a socially desirable > skill. Finding ways to engage learners in their own learning could be a key. > Writing first and reading aloud rather than being forced into impromptu > speaking can make things easier. > > > > A great mistake in much of modern language teaching ideology is pressing > students for informal conversational competence, without developing an > adequate receptive foundation. I have queried college seniors who had taken a > required 2 years (4 semesters) of Spanish, and found that they had already > forgotten most of what they studied, thus almost totally wasting that much of > their lives. (By contrast, from a reading/grammar-translation approach with no > speaking whatsoever, I was successfully able to take graduate courses taught > entirely in Spanish in Mexico.) Overemphasis on production without sufficient > receptive hearing/listening development can be counterproductive. So one must > be wary of what the "experts" in language teaching prescribe. > > > > Good luck, > > > > Rudy > > > > Rudy Troike > > University of Arizona > > Tucson, Arizona > > > > > From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf > of Tanya Slavin [tanya.slavin at gmail.com] > Sent: Friday, February 28, 2014 6:08 PM > To: ilat at list.arizona.edu > Subject: [ilat] Dealing with emotional consequences of historical trauma in > the language classroom > > Dear all, > > We're having a local workshop on indigenous language teaching at the > University of Toronto, an event organized for school and university language > teachers to share ideas on some of the challenges specific to native language > teaching in an urban setting. One of the topics that we hope to address in > some way (perhaps as a roundtable discussion) is the question of how to deal > with emotional consequences of historical trauma in the language classroom. > One of the biggest obstacles for aboriginal students wishing to regain their > language is the painful history of their relationship with it (e.g. their > parents were forbidden to speak the language, they may have grown up > discouraged speaking their language or feeling that their language was somehow > inferior). All that baggage influences negatively their success in the > classroom: they either reach a certain plateau or can hardly progress at all, > or are unable to start speaking the language. As a result, the drop-out rate > of native students in a university language classroom is much higher than that > of non-native students wishing to learn a native language. I witnessed it > myself when I was teaching Ojibwe in a university setting, and I'm seeing it > now teaching it in a community setting. The question is how to deal with that > and help these students succeed (also keeping in mind that they don't > necessarily have the support of their community in an urban setting). Is it a > good idea to actually raise this issue in the classroom, in order not to > ignore the elephant in the room, so to speak? Would having separate classes > for native and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be willing > to share, or experiences they had, or any stories they have about students > that were dealing with this obstacle. If that's ok, I'd love to share your > ideas and experiences at the workshop (obviously, giving everybody credit for > them), which would also hopefully generate a productive discussion. I would > appreciate any ideas you might have, and thank you in advance! > > Tanya > Dr. MJ Hardman Professor Emeritus Linguistics, Anthropology and Latin American Studies University of Florida Doctora Honoris Causa UNMSM, Lima, Per? website: http://clas.ufl.edu/users/hardman/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From evan at whereareyourkeys.org Sat Mar 1 19:43:52 2014 From: evan at whereareyourkeys.org (Evan Gardner) Date: Sat, 1 Mar 2014 11:43:52 -0800 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: <4E2A23DC35FEA141BD0A563D12E2814C3F18B3BB@SAWYERISLAND.catnet.arizona.edu> Message-ID: This is Evan Gardner from "Where Are Your Keys?" When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income.? I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, ?poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate.? ? I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. ? We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? ? If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. ? Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one.? ?Capacitated, strong, healthy, AND fluent! ? ?Hope this helps or at least offers another perspective. ?Evan Gardner Original Developer of "Where Are Your Keys?"? ? On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). ? Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. ? The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated?3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. ? In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage?learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. ? A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. ? ??? Good luck, ? ??? Rudy ? ??? Rudy Troike ??? University of Arizona ??? Tucson, Arizona ? From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all,? We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -------------- next part -------------- An HTML attachment was scrubbed... URL: From egonxti at gmail.com Sun Mar 2 00:30:15 2014 From: egonxti at gmail.com (BJG) Date: Sat, 1 Mar 2014 17:30:15 -0700 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: <1393703031917.37ba2e35@Nodemailer> Message-ID: I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. Bryan James Gordon 2014-03-01 12:43 GMT-07:00 Evan Gardner : > This is Evan Gardner from "Where Are Your Keys?" > > When I first started in the native language revitalization effort I > realized (to my surprise) the problem of language loss was not primarily > due to poor pedagogy or teaching strategy. I realized, through many > difficult moments in community learning events, that the real issue is > creating a safe community of learners who have the capacity to handle > moments of healing through, during, and because of language learning. These > healing moments happen across age groups, ethnicities, identities, and > income. > > > I have found that now 90% of my work is community revitalization and the > building of a supportive language environment. Finding techniques for > dealing with politics, lateral oppression, historical trauma, childhood > sexual trauma, adult sexual trauma, intergenerational trauma, learned > helplessness, poverty, scarcity, discrimination, reverse discrimination, > lateral discrimination (who is Indian enough to be worthy of learning and > teaching the language), fraud, corruption, educational discrimination, low > graduation rates, Book Indian, red apple, colonization, decolonization, > religious corruption, kidnapping by various governmental and non > governmental agencies, the rewriting of history by everyone... native, non > native, locals, academics, and newspapers not to mention all the Facebook > "friends" tearing each other apart. This list goes on and on... And is > nothing new for anyone working with endangered languages worldwide. > > > But I firmly believe a healthy approach to all this is through the > language. That is where the other 5% of my work is done. The other 5% is > logistics! > > > > > Now whenever I am asked by a community for language support my first > question is about the health and capacity of the "mental health" > "behavioral health" "family counseling" departments of the tribe (even they > are not immune). I have found that having the mental health departments > involved right from the beginning has made a huge difference in perspective > and the ability of the community to effectively collaborate. > ? > > I have taken a core team of language workers to a family counseling > session to ask for tools in creating and managing a healthy community > language night. The health professionals were very willing to offer > anything they could. They told us a good starting place is learning > debriefing tools and managing "talking circles" within your local cultural > custom. Learning a variety of ice breakers will also help build a strong > learning community. The counselors also recommended we learn who manages > which specific programs so conversations between learners and teachers can > be debriefed in confidence with the appropriate counselor until the person > searches out their own help. After having this conversation with the local > behavioral health manager our core team left the building feeling more > empowered, supported, and capacitated than ever. > ? > > We asked the behavioral health office if there were any basic trainings > they could offer for "lay counseling" or advice they could give us for when > a community member feels so safe at our community language night that they > begin to open up about a past trauma. We don't know how to deal with all > that as language teachers. But the language circle is where community > members have found support... The "language" door is easier to walk through > that the "survivors of childhood sexual trauma" door. The parking lot > outside that meeting is empty. The parking lot outside the weekly language > circle if full. Where would you park if everyone in town knew which car you > drove? > ? > > If you are a language teacher in your community, my best advice is to call > the local mental health and addiction medicine office and ask for help. > They are very willing to give it. > > > I would even invite the local behavioral health team to come to your > classroom and offer a presentation on what they experience in the mental > health field and how your programs can support each other. > > ? > Language teachers are often looked to as community leaders. I feel very > strongly that as language teachers we must accept that role and be prepared > for it. If we are doing our jobs as language and cultural teachers then > soon our students will be considered community leaders as well. They must > be prepared and capacitated for that responsibility from day one. > > > ?Capacitated, strong, healthy, AND fluent! > ? > ? > Hope this helps or at least offers another perspective. > > > ?Evan Gardner > Original Developer of "Where Are Your Keys?" > > ? > > > > > On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) < > rtroike at email.arizona.edu="mailto:rtroike at email.arizona.edu">> wrote: > >> Some years ago I read that the Oneida had launched a (then-)successful >> campaign to revive the use of the language based on the need to have >> participants in certain ceremonies. This of course would not work as well >> in an urban setting, but embedding the language learning in a context of >> honoring and perpetuating significant aspects of historical culture might >> help motivationally, as conversely might applying it to modern >> technological use as a challenge (being able to share information within a >> knowledgeable peer group, so that the language is relevant, and not just a >> difficult learning exercise). >> >> >> >> Methodologically, the teaching model we created for a course in Bolivian >> Quechua at the University of Texas some years ago might easily be adapted. >> By the middle of the second semester, students were able to communicate >> with a visiting student from Peru who spoke a radically different dialect >> (considered by some linguists to be a separate language), discussing >> differences in education in the U.S. and Peru. (Most modern language >> courses I know reach this level of proficiency after 4 semesters, rather >> than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, >> is available on the web, and I am told that the lab lessons are also. >> >> >> >> The crucial aspect of the success of the model was in the lab lessons, >> which (at the outset) had students memorize conversations and practice >> sentences by listening to them being repeated 3 times before being provided >> a space to say them, then hearing another repetition followed by a space, >> and then hearing a final confirmation. After about the 5th lesson, >> memorizing a constructed conversation becomes burdensome, so we dropped >> that requirement in favor of using the patterns for expanded and innovative >> use in the classroom. But the key is building up hearing/listening >> (receptive) ability first. >> >> >> >> In a heritage language setting like this, I would add engaging the >> students in the creation of novel conversations, jokes, playlets, etc., as >> soon as a minimally adequate level of competence had been reached. In many >> native communities, being able to turn a joke in the language is a socially >> desirable skill. Finding ways to engage learners in their own learning >> could be a key. Writing first and reading aloud rather than being forced >> into impromptu speaking can make things easier. >> >> >> >> A great mistake in much of modern language teaching ideology is pressing >> students for informal conversational competence, without developing an >> adequate receptive foundation. I have queried college seniors who had taken >> a required 2 years (4 semesters) of Spanish, and found that they had >> already forgotten most of what they studied, thus almost totally wasting >> that much of their lives. (By contrast, from a reading/grammar-translation >> approach with no speaking whatsoever, I was successfully able to take >> graduate courses taught entirely in Spanish in Mexico.) Overemphasis on >> production without sufficient receptive hearing/listening development can >> be counterproductive. So one must be wary of what the "experts" in language >> teaching prescribe. >> >> >> >> Good luck, >> >> >> >> Rudy >> >> >> >> Rudy Troike >> >> University of Arizona >> >> Tucson, Arizona >> >> >> ------------------------------ >> *From:* ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] >> on behalf of Tanya Slavin [tanya.slavin at gmail.com] >> *Sent:* Friday, February 28, 2014 6:08 PM >> *To:* ilat at list.arizona.edu >> *Subject:* [ilat] Dealing with emotional consequences of historical >> trauma in the language classroom >> >> Dear all, >> >> We're having a local workshop on indigenous language teaching at the >> University of Toronto, an event organized for school and university >> language teachers to share ideas on some of the challenges specific to >> native language teaching in an urban setting. One of the topics that we >> hope to address in some way (perhaps as a roundtable discussion) is the >> question of how to deal with emotional consequences of historical trauma in >> the language classroom. One of the biggest obstacles for aboriginal >> students wishing to regain their language is the painful history of their >> relationship with it (e.g. their parents were forbidden to speak the >> language, they may have grown up discouraged speaking their language or >> feeling that their language was somehow inferior). All that baggage >> influences negatively their success in the classroom: they either reach a >> certain plateau or can hardly progress at all, or are unable to start >> speaking the language. As a result, the drop-out rate of native students in >> a university language classroom is much higher than that of non-native >> students wishing to learn a native language. I witnessed it myself when I >> was teaching Ojibwe in a university setting, and I'm seeing it now teaching >> it in a community setting. The question is how to deal with that and help >> these students succeed (also keeping in mind that they don't necessarily >> have the support of their community in an urban setting). Is it a good idea >> to actually raise this issue in the classroom, in order not to ignore the >> elephant in the room, so to speak? Would having separate classes for native >> and non-native students help the issue? >> So I wanted to ask if anybody had any ideas about this they would be >> willing to share, or experiences they had, or any stories they have about >> students that were dealing with this obstacle. If that's ok, I'd love to >> share your ideas and experiences at the workshop (obviously, giving >> everybody credit for them), which would also hopefully generate a >> productive discussion. I would appreciate any ideas you might have, and >> thank you in advance! >> >> Tanya >> > -- Bryan James Gordon -------------- next part -------------- An HTML attachment was scrubbed... URL: From jt at citytel.net Sun Mar 2 00:45:28 2014 From: jt at citytel.net (Judy Thompson) Date: Sat, 1 Mar 2014 16:45:28 -0800 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Hi Bryan, I briefly touched on this subject in my dissertation, Hedekeyeh Hots?ih Kahidi ? ?Our Ancestors Are In Us?: Strengthening Our Voices Through Language Revitalization From A Tahltan Worldview http://dspace.library.uvic.ca:8080/handle/1828/4213 One of my research questions was, "How can Tahltan language revitalization positively affect the lives of my people?", which was addressed on pp. 114-149, with "Language revitalization and healing" starting on page 138. In this section, you will hopefully find references/citations that will help you. Judy Judy Thompson, Ph.D. Tahltan Language & Culture Lead On 2014-03-01, at 4:30 PM, BJG wrote: > I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. > > Bryan James Gordon > > > 2014-03-01 12:43 GMT-07:00 Evan Gardner : > This is Evan Gardner from "Where Are Your Keys?" > > When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income. > > > I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. > > > But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! > > > > > Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate. > ? > > I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. > ? > > We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? > ? > > If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. > > > I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. > > ? > Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one. > > > ?Capacitated, strong, healthy, AND fluent! > ? > ? > Hope this helps or at least offers another perspective. > > > ?Evan Gardner > Original Developer of "Where Are Your Keys?" > > ? > > > > > On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: > Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). > > > Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. > > > The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. > > > In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. > > > A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. > > > Good luck, > > > Rudy > > > Rudy Troike > > University of Arizona > > Tucson, Arizona > > > From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] > Sent: Friday, February 28, 2014 6:08 PM > To: ilat at list.arizona.edu > Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom > > Dear all, > > We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! > > Tanya > > > > -- > Bryan James Gordon -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Sun Mar 2 00:53:55 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Sat, 1 Mar 2014 19:53:55 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Joe Gone (Gros Ventre) is a clinical psychologist at the University of MIchigan. He researches and writes about historic trauma. Look at his Michigan webpage for his publications. -----Original Message----- From: BJG To: ilat Sent: Sat, Mar 1, 2014 5:30 pm Subject: Re: [ilat] Dealing with emotional consequences of historical trauma in the language classroom I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. Bryan James Gordon 2014-03-01 12:43 GMT-07:00 Evan Gardner : This is Evan Gardner from "Where Are Your Keys?" When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income. I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate. ? I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. ? We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? ? If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. ? Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one. ?Capacitated, strong, healthy, AND fluent! ? ? Hope this helps or at least offers another perspective. ?Evan Gardner Original Developer of "Where Are Your Keys?" ? On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. Good luck, Rudy Rudy Troike University of Arizona Tucson, Arizona From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya -- Bryan James Gordon -------------- next part -------------- An HTML attachment was scrubbed... URL: From hardman at ufl.edu Sun Mar 2 01:11:19 2014 From: hardman at ufl.edu (Dr. MJ Hardman) Date: Sat, 1 Mar 2014 20:11:19 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: You are quite right & I am glad that you are so doing. If you can read Spanish I would recommend < Mark Qillqa TUPE Estudio Hist?rico-Cultural de Marka-Tupe Pueblo de habla Jaqaru. A?o 750 D.C. - 2010 > Dimas Bautista Iturrizaga [ http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html ] Dr. Bautista is a native speaker of Jaqaru. MJ On 3/1/14 7:30 PM, "BJG" wrote: > I believe that language loss not only should be related to historical trauma, > but that it is a part of historical trauma, and cannot be > addressed/revitalised/reclaimed/revived/maintained without being a part of a > larger response to historical trauma. I am currently trying to do a literature > review on exactly this topic, and would be eternally grateful for any > suggestions. > > Bryan James Gordon > > > 2014-03-01 12:43 GMT-07:00 Evan Gardner : >> This is Evan Gardner from "Where Are Your Keys?" >> >> When I first started in the native language revitalization effort I realized >> (to my surprise) the problem of language loss was not primarily due to poor >> pedagogy or teaching strategy. I realized, through many difficult moments in >> community learning events, that the real issue is creating a safe community >> of learners who have the capacity to handle moments of healing through, >> during, and because of language learning. These healing moments happen across >> age groups, ethnicities, identities, and income.? >> >> >> I have found that now 90% of my work is community revitalization and the >> building of a supportive language environment. Finding techniques for dealing >> with politics, lateral oppression, historical trauma, childhood sexual >> trauma, adult sexual trauma, intergenerational trauma, learned helplessness, >> ?poverty, scarcity, discrimination, reverse discrimination, lateral >> discrimination (who is Indian enough to be worthy of learning and teaching >> the language), fraud, corruption, educational discrimination, low graduation >> rates, Book Indian, red apple, colonization, decolonization, religious >> corruption, kidnapping by various governmental and non governmental agencies, >> the rewriting of history by everyone... native, non native, locals, >> academics, and newspapers not to mention all the Facebook "friends" tearing >> each other apart. This list goes on and on... And is nothing new for anyone >> working with endangered languages worldwide. >> >> >> But I firmly believe a healthy approach to all this is through the language. >> That is where the other 5% of my work is done. The other 5% is logistics! >> >> >> >> >> Now whenever I am asked by a community for language support my first question >> is about the health and capacity of the "mental health" "behavioral health" >> "family counseling" departments of the tribe (even they are not immune). I >> have found that having the mental health departments involved right from the >> beginning has made a huge difference in perspective and the ability of the >> community to effectively collaborate.? >> ? >> >> I have taken a core team of language workers to a family counseling session >> to ask for tools in creating and managing a healthy community language night. >> The health professionals were very willing to offer anything they could. They >> told us a good starting place is learning debriefing tools and managing >> "talking circles" within your local cultural custom. Learning a variety of >> ice breakers will also help build a strong learning community. The counselors >> also recommended we learn who manages which specific programs so >> conversations between learners and teachers can be debriefed in confidence >> with the appropriate counselor until the person searches out their own help. >> After having this conversation with the local behavioral health manager our >> core team left the building feeling more empowered, supported, and >> capacitated than ever. >> ? >> >> We asked the behavioral health office if there were any basic trainings they >> could offer for "lay counseling" or advice they could give us for when a >> community member feels so safe at our community language night that they >> begin to open up about a past trauma. We don't know how to deal with all that >> as language teachers. But the language circle is where community members have >> found support... The "language" door is easier to walk through that the >> "survivors of childhood sexual trauma" door. The parking lot outside that >> meeting is empty. The parking lot outside the weekly language circle if full. >> Where would you park if everyone in town knew which car you drove? >> ? >> >> If you are a language teacher in your community, my best advice is to call >> the local mental health and addiction medicine office and ask for help. They >> are very willing to give it. >> >> >> I would even invite the local behavioral health team to come to your >> classroom and offer a presentation on what they experience in the mental >> health field and how your programs can support each other. >> >> ? >> Language teachers are often looked to as community leaders. I feel very >> strongly that as language teachers we must accept that role and be prepared >> for it. If we are doing our jobs as language and cultural teachers then soon >> our students will be considered community leaders as well. They must be >> prepared and capacitated for that responsibility from day one.? >> >> >> ?Capacitated, strong, healthy, AND fluent! >> ? >> ? >> Hope this helps or at least offers another perspective. >> >> >> ?Evan Gardner >> Original Developer of "Where Are Your Keys?"? >> >> ? >> >> >> >> >> On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) >> > wrote: >>> Some years ago I read that the Oneida had launched a (then-)successful >>> campaign to revive the use of the language based on the need to have >>> participants in certain ceremonies. This of course would not work as well in >>> an urban setting, but embedding the language learning in a context of >>> honoring and perpetuating significant aspects of historical culture might >>> help motivationally, as conversely might applying it to modern technological >>> use as a challenge (being able to share information within a knowledgeable >>> peer group, so that the language is relevant, and not just a difficult >>> learning exercise). >>> >>> ? >>> >>> Methodologically, the teaching model we created for a course in Bolivian >>> Quechua at the University of Texas some years ago might easily be adapted. >>> By the middle of the second semester, students were able to communicate with >>> a visiting student from Peru who spoke a radically different dialect >>> (considered by some linguists to be a separate language), discussing >>> differences in education in the U.S. and Peru. (Most modern language courses >>> I know reach this level of proficiency after 4 semesters, rather than 1 >>> 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is >>> available on the web, and I am told that the lab lessons are also. >>> >>> ? >>> >>> The crucial aspect of the success of the model was in the lab lessons, which >>> (at the outset) had students memorize conversations and practice sentences >>> by listening to them being repeated?3 times before being provided a space to >>> say them, then hearing another repetition followed by a space, and then >>> hearing a final confirmation. After about the 5th lesson, memorizing a >>> constructed conversation becomes burdensome, so we dropped that requirement >>> in favor of using the patterns for expanded and innovative use in the >>> classroom. But the key is building up hearing/listening (receptive) ability >>> first. >>> >>> ? >>> >>> In a heritage language setting like this, I would add engaging the students >>> in the creation of novel conversations, jokes, playlets, etc., as soon as a >>> minimally adequate level of competence had been reached. In many native >>> communities, being able to turn a joke in the language is a socially >>> desirable skill. Finding ways to engage?learners in their own learning could >>> be a key. Writing first and reading aloud rather than being forced into >>> impromptu speaking can make things easier. >>> >>> ? >>> >>> A great mistake in much of modern language teaching ideology is pressing >>> students for informal conversational competence, without developing an >>> adequate receptive foundation. I have queried college seniors who had taken >>> a required 2 years (4 semesters) of Spanish, and found that they had already >>> forgotten most of what they studied, thus almost totally wasting that much >>> of their lives. (By contrast, from a reading/grammar-translation approach >>> with no speaking whatsoever, I was successfully able to take graduate >>> courses taught entirely in Spanish in Mexico.) Overemphasis on production >>> without sufficient receptive hearing/listening development can be >>> counterproductive. So one must be wary of what the "experts" in language >>> teaching prescribe. >>> >>> ? >>> >>> ??? Good luck, >>> >>> ? >>> >>> ??? Rudy >>> >>> ? >>> >>> ??? Rudy Troike >>> >>> ??? University of Arizona >>> >>> ??? Tucson, Arizona >>> >>> ? >>> >>> >>> From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on >>> behalf of Tanya Slavin [tanya.slavin at gmail.com] >>> Sent: Friday, February 28, 2014 6:08 PM >>> To: ilat at list.arizona.edu >>> Subject: [ilat] Dealing with emotional consequences of historical trauma in >>> the language classroom >>> >>> Dear all,? >>> >>> We're having a local workshop on indigenous language teaching at the >>> University of Toronto, an event organized for school and university language >>> teachers to share ideas on some of the challenges specific to native >>> language teaching in an urban setting. One of the topics that we hope to >>> address in some way (perhaps as a roundtable discussion) is the question of >>> how to deal with emotional consequences of historical trauma in the language >>> classroom. One of the biggest obstacles for aboriginal students wishing to >>> regain their language is the painful history of their relationship with it >>> (e.g. their parents were forbidden to speak the language, they may have >>> grown up discouraged speaking their language or feeling that their language >>> was somehow inferior). All that baggage influences negatively their success >>> in the classroom: they either reach a certain plateau or can hardly progress >>> at all, or are unable to start speaking the language. As a result, the >>> drop-out rate of native students in a university language classroom is much >>> higher than that of non-native students wishing to learn a native language. >>> I witnessed it myself when I was teaching Ojibwe in a university setting, >>> and I'm seeing it now teaching it in a community setting. The question is >>> how to deal with that and help these students succeed (also keeping in mind >>> that they don't necessarily have the support of their community in an urban >>> setting). Is it a good idea to actually raise this issue in the classroom, >>> in order not to ignore the elephant in the room, so to speak? Would having >>> separate classes for native and non-native students help the issue? >>> So I wanted to ask if anybody had any ideas about this they would be willing >>> to share, or experiences they had, or any stories they have about students >>> that were dealing with this obstacle. If that's ok, I'd love to share your >>> ideas and experiences at the workshop (obviously, giving everybody credit >>> for them), which would also hopefully generate a productive discussion. I >>> would appreciate any ideas you might have, and thank you in advance! >>> >>> Tanya > > Dr. MJ Hardman Professor Emeritus Linguistics, Anthropology and Latin American Studies University of Florida Doctora Honoris Causa UNMSM, Lima, Per? website: http://clas.ufl.edu/users/hardman/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From tanya.slavin at gmail.com Sun Mar 2 06:32:53 2014 From: tanya.slavin at gmail.com (Tanya Slavin) Date: Sun, 2 Mar 2014 01:32:53 -0500 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Thank you everybody for your insights! I really appreciate all your responses. I'm learning a great deal here. Rudy, I found it interesting that your model says that writing and reading aloud should come before impromptu speaking. I always thought that immersion or near-immersion is best, and starting to speak as soon as possible is ideal. But now after reading about your model, it makes sense to me, writing and reading aloud probably help build confidence required for speaking. Evan, what you said also resonated with my experience of teaching the language in a community centre here in Toronto. The first two classes I wasn't able to actually teach any of the language, people clearly didn't want to just dive right into grammar right away, all they wanted was to share their language histories and theirs and their family's experiences with their language, and some were very open about them. So maybe the language classroom should also be a place to talk about these things, and even though clearly language teachers aren't qualified to provide the same support as counselors, maybe its good enough to just make sure that it's a safe place to share these experiences. And I agree with what you're saying that historical trauma is not just an obstacle to regaining the language, but regaining the language is part of the dealing with the historical trauma, and is an important healing tool. Tanya 2014-03-01 20:11 GMT-05:00 Dr. MJ Hardman : > You are quite right & I am glad that you are so doing. If you can read > Spanish I would recommend < *Mark Qillqa TUPE* Estudio Hist?rico-Cultural > de Marka-Tupe Pueblo de habla Jaqaru. A?o 750 D.C. - 2010 > Dimas > Bautista Iturrizaga [ > http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html ] > Dr. Bautista is a native speaker of Jaqaru. MJ > > > On 3/1/14 7:30 PM, "BJG" wrote: > > I believe that language loss not only should be related to historical > trauma, but that it is a part of historical trauma, and cannot be > addressed/revitalised/reclaimed/revived/maintained without being a part of > a larger response to historical trauma. I am currently trying to do a > literature review on exactly this topic, and would be eternally grateful > for any suggestions. > > Bryan James Gordon > > > 2014-03-01 12:43 GMT-07:00 Evan Gardner : > > This is Evan Gardner from "Where Are Your Keys?" > > When I first started in the native language revitalization effort I > realized (to my surprise) the problem of language loss was not primarily > due to poor pedagogy or teaching strategy. I realized, through many > difficult moments in community learning events, that the real issue is > creating a safe community of learners who have the capacity to handle > moments of healing through, during, and because of language learning. These > healing moments happen across age groups, ethnicities, identities, and > income. > > > I have found that now 90% of my work is community revitalization and the > building of a supportive language environment. Finding techniques for > dealing with politics, lateral oppression, historical trauma, childhood > sexual trauma, adult sexual trauma, intergenerational trauma, learned > helplessness, poverty, scarcity, discrimination, reverse discrimination, > lateral discrimination (who is Indian enough to be worthy of learning and > teaching the language), fraud, corruption, educational discrimination, low > graduation rates, Book Indian, red apple, colonization, decolonization, > religious corruption, kidnapping by various governmental and non > governmental agencies, the rewriting of history by everyone... native, non > native, locals, academics, and newspapers not to mention all the Facebook > "friends" tearing each other apart. This list goes on and on... And is > nothing new for anyone working with endangered languages worldwide. > > > But I firmly believe a healthy approach to all this is through the > language. That is where the other 5% of my work is done. The other 5% is > logistics! > > > > > Now whenever I am asked by a community for language support my first > question is about the health and capacity of the "mental health" > "behavioral health" "family counseling" departments of the tribe (even they > are not immune). I have found that having the mental health departments > involved right from the beginning has made a huge difference in perspective > and the ability of the community to effectively collaborate. > > > I have taken a core team of language workers to a family counseling > session to ask for tools in creating and managing a healthy community > language night. The health professionals were very willing to offer > anything they could. They told us a good starting place is learning > debriefing tools and managing "talking circles" within your local cultural > custom. Learning a variety of ice breakers will also help build a strong > learning community. The counselors also recommended we learn who manages > which specific programs so conversations between learners and teachers can > be debriefed in confidence with the appropriate counselor until the person > searches out their own help. After having this conversation with the local > behavioral health manager our core team left the building feeling more > empowered, supported, and capacitated than ever. > > > We asked the behavioral health office if there were any basic trainings > they could offer for "lay counseling" or advice they could give us for when > a community member feels so safe at our community language night that they > begin to open up about a past trauma. We don't know how to deal with all > that as language teachers. But the language circle is where community > members have found support... The "language" door is easier to walk through > that the "survivors of childhood sexual trauma" door. The parking lot > outside that meeting is empty. The parking lot outside the weekly language > circle if full. Where would you park if everyone in town knew which car you > drove? > > > If you are a language teacher in your community, my best advice is to call > the local mental health and addiction medicine office and ask for help. > They are very willing to give it. > > > I would even invite the local behavioral health team to come to your > classroom and offer a presentation on what they experience in the mental > health field and how your programs can support each other. > > > Language teachers are often looked to as community leaders. I feel very > strongly that as language teachers we must accept that role and be prepared > for it. If we are doing our jobs as language and cultural teachers then > soon our students will be considered community leaders as well. They must > be prepared and capacitated for that responsibility from day one. > > > Capacitated, strong, healthy, AND fluent! > > > Hope this helps or at least offers another perspective. > > > Evan Gardner > Original Developer of "Where Are Your Keys?" > > > > > > > On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) < > rtroike at email.arizona.edu="mailto:rtroike at email.arizona.edu">> wrote: > > Some years ago I read that the Oneida had launched a (then-)successful > campaign to revive the use of the language based on the need to have > participants in certain ceremonies. This of course would not work as well > in an urban setting, but embedding the language learning in a context of > honoring and perpetuating significant aspects of historical culture might > help motivationally, as conversely might applying it to modern > technological use as a challenge (being able to share information within a > knowledgeable peer group, so that the language is relevant, and not just a > difficult learning exercise). > > > > Methodologically, the teaching model we created for a course in Bolivian > Quechua at the University of Texas some years ago might easily be adapted. > By the middle of the second semester, students were able to communicate > with a visiting student from Peru who spoke a radically different dialect > (considered by some linguists to be a separate language), discussing > differences in education in the U.S. and Peru. (Most modern language > courses I know reach this level of proficiency after 4 semesters, rather > than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, > is available on the web, and I am told that the lab lessons are also. > > > > The crucial aspect of the success of the model was in the lab lessons, > which (at the outset) had students memorize conversations and practice > sentences by listening to them being repeated 3 times before being provided > a space to say them, then hearing another repetition followed by a space, > and then hearing a final confirmation. After about the 5th lesson, > memorizing a constructed conversation becomes burdensome, so we dropped > that requirement in favor of using the patterns for expanded and innovative > use in the classroom. But the key is building up hearing/listening > (receptive) ability first. > > > > In a heritage language setting like this, I would add engaging the > students in the creation of novel conversations, jokes, playlets, etc., as > soon as a minimally adequate level of competence had been reached. In many > native communities, being able to turn a joke in the language is a socially > desirable skill. Finding ways to engage learners in their own learning > could be a key. Writing first and reading aloud rather than being forced > into impromptu speaking can make things easier. > > > > A great mistake in much of modern language teaching ideology is pressing > students for informal conversational competence, without developing an > adequate receptive foundation. I have queried college seniors who had taken > a required 2 years (4 semesters) of Spanish, and found that they had > already forgotten most of what they studied, thus almost totally wasting > that much of their lives. (By contrast, from a reading/grammar-translation > approach with no speaking whatsoever, I was successfully able to take > graduate courses taught entirely in Spanish in Mexico.) Overemphasis on > production without sufficient receptive hearing/listening development can > be counterproductive. So one must be wary of what the "experts" in language > teaching prescribe. > > > > Good luck, > > > > Rudy > > > > Rudy Troike > > University of Arizona > > Tucson, Arizona > > > > ------------------------------ > *From:* ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on > behalf of Tanya Slavin [tanya.slavin at gmail.com] > *Sent:* Friday, February 28, 2014 6:08 PM > *To:* ilat at list.arizona.edu > *Subject:* [ilat] Dealing with emotional consequences of historical > trauma in the language classroom > > Dear all, > > We're having a local workshop on indigenous language teaching at the > University of Toronto, an event organized for school and university > language teachers to share ideas on some of the challenges specific to > native language teaching in an urban setting. One of the topics that we > hope to address in some way (perhaps as a roundtable discussion) is the > question of how to deal with emotional consequences of historical trauma in > the language classroom. One of the biggest obstacles for aboriginal > students wishing to regain their language is the painful history of their > relationship with it (e.g. their parents were forbidden to speak the > language, they may have grown up discouraged speaking their language or > feeling that their language was somehow inferior). All that baggage > influences negatively their success in the classroom: they either reach a > certain plateau or can hardly progress at all, or are unable to start > speaking the language. As a result, the drop-out rate of native students in > a university language classroom is much higher than that of non-native > students wishing to learn a native language. I witnessed it myself when I > was teaching Ojibwe in a university setting, and I'm seeing it now teaching > it in a community setting. The question is how to deal with that and help > these students succeed (also keeping in mind that they don't necessarily > have the support of their community in an urban setting). Is it a good idea > to actually raise this issue in the classroom, in order not to ignore the > elephant in the room, so to speak? Would having separate classes for native > and non-native students help the issue? > So I wanted to ask if anybody had any ideas about this they would be > willing to share, or experiences they had, or any stories they have about > students that were dealing with this obstacle. If that's ok, I'd love to > share your ideas and experiences at the workshop (obviously, giving > everybody credit for them), which would also hopefully generate a > productive discussion. I would appreciate any ideas you might have, and > thank you in advance! > > Tanya > > > > > Dr. MJ Hardman > Professor Emeritus > Linguistics, Anthropology and Latin American Studies > University of Florida > Doctora Honoris Causa UNMSM, Lima, Per? > website: http://clas.ufl.edu/users/hardman/ > -------------- next part -------------- An HTML attachment was scrubbed... URL: From bernisantamaria at gmail.com Sun Mar 2 21:51:54 2014 From: bernisantamaria at gmail.com (BSantaMaria) Date: Sun, 2 Mar 2014 14:51:54 -0700 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Agree with commentaries on relevance of language learning/teaching to HT (historical trauma) issues--experiencing similar things here; now from language activism, I'm being requested to do more and more presentations on how to revitalize cultural knowledge (including Apache lang) for healing (from socialproblems) these psychological issues. Although, I do not present myself as a medical "practitioner", I research our particular HT events, give examples of HT that could affect different generations connecting to current problems--many let me know that they never made these connections before and are learning, even those my age and older. I've always believed that revitalizing our Indigenous languages necessarily is wholistic--involving the "whole" person's identity, history, family, communities, tribes as I stated in my conclusion to my 1997 Master's Thesis on White Mountain Apache Language Shift...", University of AZ, and I'm glad to see that this is being proven more and more in the experiences people are describing here. We know that we should not compartmentalize anything in the ways of lives of Indigenous peoples as so many authors attempt to do. And to Tanya, thanks for opening up the dialogue on this. Bernadette Adley-SantaMaria Member, Cultural Advisory Board White Mountain Apache Tribe Fort Apache AZ On Sat, Mar 1, 2014 at 11:32 PM, Tanya Slavin wrote: > Thank you everybody for your insights! I really appreciate all your > responses. I'm learning a great deal here. > > Rudy, I found it interesting that your model says that writing and reading > aloud should come before impromptu speaking. I always thought that > immersion or near-immersion is best, and starting to speak as soon as > possible is ideal. But now after reading about your model, it makes sense > to me, writing and reading aloud probably help build confidence required > for speaking. > > Evan, what you said also resonated with my experience of teaching the > language in a community centre here in Toronto. The first two classes I > wasn't able to actually teach any of the language, people clearly didn't > want to just dive right into grammar right away, all they wanted was to > share their language histories and theirs and their family's experiences > with their language, and some were very open about them. So maybe the > language classroom should also be a place to talk about these things, and > even though clearly language teachers aren't qualified to provide the same > support as counselors, maybe its good enough to just make sure that it's a > safe place to share these experiences. And I agree with what you're saying > that historical trauma is not just an obstacle to regaining the language, > but regaining the language is part of the dealing with the historical > trauma, and is an important healing tool. > > Tanya > > > 2014-03-01 20:11 GMT-05:00 Dr. MJ Hardman : > > You are quite right & I am glad that you are so doing. If you can read >> Spanish I would recommend < *Mark Qillqa TUPE* Estudio >> Hist?rico-Cultural de Marka-Tupe Pueblo de habla Jaqaru. A?o 750 D.C. - >> 2010 > Dimas Bautista Iturrizaga [ >> http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html] Dr. Bautista is a native speaker of Jaqaru. MJ >> >> >> On 3/1/14 7:30 PM, "BJG" wrote: >> >> I believe that language loss not only should be related to historical >> trauma, but that it is a part of historical trauma, and cannot be >> addressed/revitalised/reclaimed/revived/maintained without being a part of >> a larger response to historical trauma. I am currently trying to do a >> literature review on exactly this topic, and would be eternally grateful >> for any suggestions. >> >> Bryan James Gordon >> >> >> 2014-03-01 12:43 GMT-07:00 Evan Gardner : >> >> This is Evan Gardner from "Where Are Your Keys?" >> >> When I first started in the native language revitalization effort I >> realized (to my surprise) the problem of language loss was not primarily >> due to poor pedagogy or teaching strategy. I realized, through many >> difficult moments in community learning events, that the real issue is >> creating a safe community of learners who have the capacity to handle >> moments of healing through, during, and because of language learning. These >> healing moments happen across age groups, ethnicities, identities, and >> income. >> >> >> I have found that now 90% of my work is community revitalization and the >> building of a supportive language environment. Finding techniques for >> dealing with politics, lateral oppression, historical trauma, childhood >> sexual trauma, adult sexual trauma, intergenerational trauma, learned >> helplessness, poverty, scarcity, discrimination, reverse discrimination, >> lateral discrimination (who is Indian enough to be worthy of learning and >> teaching the language), fraud, corruption, educational discrimination, low >> graduation rates, Book Indian, red apple, colonization, decolonization, >> religious corruption, kidnapping by various governmental and non >> governmental agencies, the rewriting of history by everyone... native, non >> native, locals, academics, and newspapers not to mention all the Facebook >> "friends" tearing each other apart. This list goes on and on... And is >> nothing new for anyone working with endangered languages worldwide. >> >> >> But I firmly believe a healthy approach to all this is through the >> language. That is where the other 5% of my work is done. The other 5% is >> logistics! >> >> >> >> >> Now whenever I am asked by a community for language support my first >> question is about the health and capacity of the "mental health" >> "behavioral health" "family counseling" departments of the tribe (even they >> are not immune). I have found that having the mental health departments >> involved right from the beginning has made a huge difference in perspective >> and the ability of the community to effectively collaborate. >> >> >> I have taken a core team of language workers to a family counseling >> session to ask for tools in creating and managing a healthy community >> language night. The health professionals were very willing to offer >> anything they could. They told us a good starting place is learning >> debriefing tools and managing "talking circles" within your local cultural >> custom. Learning a variety of ice breakers will also help build a strong >> learning community. The counselors also recommended we learn who manages >> which specific programs so conversations between learners and teachers can >> be debriefed in confidence with the appropriate counselor until the person >> searches out their own help. After having this conversation with the local >> behavioral health manager our core team left the building feeling more >> empowered, supported, and capacitated than ever. >> >> >> We asked the behavioral health office if there were any basic trainings >> they could offer for "lay counseling" or advice they could give us for when >> a community member feels so safe at our community language night that they >> begin to open up about a past trauma. We don't know how to deal with all >> that as language teachers. But the language circle is where community >> members have found support... The "language" door is easier to walk through >> that the "survivors of childhood sexual trauma" door. The parking lot >> outside that meeting is empty. The parking lot outside the weekly language >> circle if full. Where would you park if everyone in town knew which car you >> drove? >> >> >> If you are a language teacher in your community, my best advice is to >> call the local mental health and addiction medicine office and ask for >> help. They are very willing to give it. >> >> >> I would even invite the local behavioral health team to come to your >> classroom and offer a presentation on what they experience in the mental >> health field and how your programs can support each other. >> >> >> Language teachers are often looked to as community leaders. I feel very >> strongly that as language teachers we must accept that role and be prepared >> for it. If we are doing our jobs as language and cultural teachers then >> soon our students will be considered community leaders as well. They must >> be prepared and capacitated for that responsibility from day one. >> >> >> Capacitated, strong, healthy, AND fluent! >> >> >> Hope this helps or at least offers another perspective. >> >> >> Evan Gardner >> Original Developer of "Where Are Your Keys?" >> >> >> >> >> >> >> On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) < >> rtroike at email.arizona.edu="mailto:rtroike at email.arizona.edu">> wrote: >> >> Some years ago I read that the Oneida had launched a (then-)successful >> campaign to revive the use of the language based on the need to have >> participants in certain ceremonies. This of course would not work as well >> in an urban setting, but embedding the language learning in a context of >> honoring and perpetuating significant aspects of historical culture might >> help motivationally, as conversely might applying it to modern >> technological use as a challenge (being able to share information within a >> knowledgeable peer group, so that the language is relevant, and not just a >> difficult learning exercise). >> >> >> >> Methodologically, the teaching model we created for a course in Bolivian >> Quechua at the University of Texas some years ago might easily be adapted. >> By the middle of the second semester, students were able to communicate >> with a visiting student from Peru who spoke a radically different dialect >> (considered by some linguists to be a separate language), discussing >> differences in education in the U.S. and Peru. (Most modern language >> courses I know reach this level of proficiency after 4 semesters, rather >> than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, >> is available on the web, and I am told that the lab lessons are also. >> >> >> >> The crucial aspect of the success of the model was in the lab lessons, >> which (at the outset) had students memorize conversations and practice >> sentences by listening to them being repeated 3 times before being provided >> a space to say them, then hearing another repetition followed by a space, >> and then hearing a final confirmation. After about the 5th lesson, >> memorizing a constructed conversation becomes burdensome, so we dropped >> that requirement in favor of using the patterns for expanded and innovative >> use in the classroom. But the key is building up hearing/listening >> (receptive) ability first. >> >> >> >> In a heritage language setting like this, I would add engaging the >> students in the creation of novel conversations, jokes, playlets, etc., as >> soon as a minimally adequate level of competence had been reached. In many >> native communities, being able to turn a joke in the language is a socially >> desirable skill. Finding ways to engage learners in their own learning >> could be a key. Writing first and reading aloud rather than being forced >> into impromptu speaking can make things easier. >> >> >> >> A great mistake in much of modern language teaching ideology is pressing >> students for informal conversational competence, without developing an >> adequate receptive foundation. I have queried college seniors who had taken >> a required 2 years (4 semesters) of Spanish, and found that they had >> already forgotten most of what they studied, thus almost totally wasting >> that much of their lives. (By contrast, from a reading/grammar-translation >> approach with no speaking whatsoever, I was successfully able to take >> graduate courses taught entirely in Spanish in Mexico.) Overemphasis on >> production without sufficient receptive hearing/listening development can >> be counterproductive. So one must be wary of what the "experts" in language >> teaching prescribe. >> >> >> >> Good luck, >> >> >> >> Rudy >> >> >> >> Rudy Troike >> >> University of Arizona >> >> Tucson, Arizona >> >> >> >> ------------------------------ >> *From:* ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on >> behalf of Tanya Slavin [tanya.slavin at gmail.com] >> *Sent:* Friday, February 28, 2014 6:08 PM >> *To:* ilat at list.arizona.edu >> *Subject:* [ilat] Dealing with emotional consequences of historical >> trauma in the language classroom >> >> Dear all, >> >> We're having a local workshop on indigenous language teaching at the >> University of Toronto, an event organized for school and university >> language teachers to share ideas on some of the challenges specific to >> native language teaching in an urban setting. One of the topics that we >> hope to address in some way (perhaps as a roundtable discussion) is the >> question of how to deal with emotional consequences of historical trauma in >> the language classroom. One of the biggest obstacles for aboriginal >> students wishing to regain their language is the painful history of their >> relationship with it (e.g. their parents were forbidden to speak the >> language, they may have grown up discouraged speaking their language or >> feeling that their language was somehow inferior). All that baggage >> influences negatively their success in the classroom: they either reach a >> certain plateau or can hardly progress at all, or are unable to start >> speaking the language. As a result, the drop-out rate of native students in >> a university language classroom is much higher than that of non-native >> students wishing to learn a native language. I witnessed it myself when I >> was teaching Ojibwe in a university setting, and I'm seeing it now teaching >> it in a community setting. The question is how to deal with that and help >> these students succeed (also keeping in mind that they don't necessarily >> have the support of their community in an urban setting). Is it a good idea >> to actually raise this issue in the classroom, in order not to ignore the >> elephant in the room, so to speak? Would having separate classes for native >> and non-native students help the issue? >> So I wanted to ask if anybody had any ideas about this they would be >> willing to share, or experiences they had, or any stories they have about >> students that were dealing with this obstacle. If that's ok, I'd love to >> share your ideas and experiences at the workshop (obviously, giving >> everybody credit for them), which would also hopefully generate a >> productive discussion. I would appreciate any ideas you might have, and >> thank you in advance! >> >> Tanya >> >> >> >> >> Dr. MJ Hardman >> Professor Emeritus >> Linguistics, Anthropology and Latin American Studies >> University of Florida >> Doctora Honoris Causa UNMSM, Lima, Per? >> website: http://clas.ufl.edu/users/hardman/ >> > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From rtroike at email.arizona.edu Mon Mar 3 04:23:55 2014 From: rtroike at email.arizona.edu (Troike, Rudolph C - (rtroike)) Date: Mon, 3 Mar 2014 04:23:55 +0000 Subject: Dealing with emotional consequences of historical trauma in the language classroom In-Reply-To: Message-ID: Tanya, Thank you for the information on your classroom experience. It is always good to let people talk about their background and reason for possible interest in the class. Most people don't really have any idea of what it is like to study a very different language -- we tend to be brought up to think that all languages are really just like English but with different words and a few different sounds. For adults especially, trying to use a different language is inherently stressful, and embarrassing, since one really has to re-enter a childish state. So finding ways to make the experience interesting, amusing, and quickly rewarding is important. And unless the participants are readily willing to enter a game atmosphere in trying out oral production, working on building receptive skills is the best way to go. Some adults are really unable to learn another language, at least to use it productively, but can still benefit from developing receptive ability. I recall one student in Turkey who after 6 months of intensive 6-hr a day study would respond to a "Good morning, Mr. X", with "Thank you, thank you." The poor man even took night classes in English in addition to 6 hrs a day. So the goals in a community setting perhaps should be set fairly low initially, but connected to real-life value, such as being able to participate in a ceremony, in which lines can be memorized without reference to any kind of grammatical analysis. Once confidence is developed, goals can be slowly raised, but still geared to some rewarding aim or value. I've always suggested that teachers of any language should from time to time put themselves in the learner's seat, to feel and experience what it is like to struggle with a radically different language, and the embarrassment of becoming a child again. (One benefit of such an experience is to see what works and what doesn't for oneself.) Good luck, Rudy ________________________________ From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Saturday, March 01, 2014 11:32 PM To: ilat at list.arizona.edu Subject: Re: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Thank you everybody for your insights! I really appreciate all your responses. I'm learning a great deal here. Rudy, I found it interesting that your model says that writing and reading aloud should come before impromptu speaking. I always thought that immersion or near-immersion is best, and starting to speak as soon as possible is ideal. But now after reading about your model, it makes sense to me, writing and reading aloud probably help build confidence required for speaking. Evan, what you said also resonated with my experience of teaching the language in a community centre here in Toronto. The first two classes I wasn't able to actually teach any of the language, people clearly didn't want to just dive right into grammar right away, all they wanted was to share their language histories and theirs and their family's experiences with their language, and some were very open about them. So maybe the language classroom should also be a place to talk about these things, and even though clearly language teachers aren't qualified to provide the same support as counselors, maybe its good enough to just make sure that it's a safe place to share these experiences. And I agree with what you're saying that historical trauma is not just an obstacle to regaining the language, but regaining the language is part of the dealing with the historical trauma, and is an important healing tool. Tanya 2014-03-01 20:11 GMT-05:00 Dr. MJ Hardman >: You are quite right & I am glad that you are so doing. If you can read Spanish I would recommend < Mark Qillqa TUPE Estudio Hist?rico-Cultural de Marka-Tupe Pueblo de habla Jaqaru. A?o 750 D.C. - 2010 > Dimas Bautista Iturrizaga [ http://unmsmnoticiasfondoeditorial.blogspot.com/2010_08_01_archive.html ] Dr. Bautista is a native speaker of Jaqaru. MJ On 3/1/14 7:30 PM, "BJG" > wrote: I believe that language loss not only should be related to historical trauma, but that it is a part of historical trauma, and cannot be addressed/revitalised/reclaimed/revived/maintained without being a part of a larger response to historical trauma. I am currently trying to do a literature review on exactly this topic, and would be eternally grateful for any suggestions. Bryan James Gordon 2014-03-01 12:43 GMT-07:00 Evan Gardner >: This is Evan Gardner from "Where Are Your Keys?" When I first started in the native language revitalization effort I realized (to my surprise) the problem of language loss was not primarily due to poor pedagogy or teaching strategy. I realized, through many difficult moments in community learning events, that the real issue is creating a safe community of learners who have the capacity to handle moments of healing through, during, and because of language learning. These healing moments happen across age groups, ethnicities, identities, and income. I have found that now 90% of my work is community revitalization and the building of a supportive language environment. Finding techniques for dealing with politics, lateral oppression, historical trauma, childhood sexual trauma, adult sexual trauma, intergenerational trauma, learned helplessness, poverty, scarcity, discrimination, reverse discrimination, lateral discrimination (who is Indian enough to be worthy of learning and teaching the language), fraud, corruption, educational discrimination, low graduation rates, Book Indian, red apple, colonization, decolonization, religious corruption, kidnapping by various governmental and non governmental agencies, the rewriting of history by everyone... native, non native, locals, academics, and newspapers not to mention all the Facebook "friends" tearing each other apart. This list goes on and on... And is nothing new for anyone working with endangered languages worldwide. But I firmly believe a healthy approach to all this is through the language. That is where the other 5% of my work is done. The other 5% is logistics! Now whenever I am asked by a community for language support my first question is about the health and capacity of the "mental health" "behavioral health" "family counseling" departments of the tribe (even they are not immune). I have found that having the mental health departments involved right from the beginning has made a huge difference in perspective and the ability of the community to effectively collaborate. I have taken a core team of language workers to a family counseling session to ask for tools in creating and managing a healthy community language night. The health professionals were very willing to offer anything they could. They told us a good starting place is learning debriefing tools and managing "talking circles" within your local cultural custom. Learning a variety of ice breakers will also help build a strong learning community. The counselors also recommended we learn who manages which specific programs so conversations between learners and teachers can be debriefed in confidence with the appropriate counselor until the person searches out their own help. After having this conversation with the local behavioral health manager our core team left the building feeling more empowered, supported, and capacitated than ever. We asked the behavioral health office if there were any basic trainings they could offer for "lay counseling" or advice they could give us for when a community member feels so safe at our community language night that they begin to open up about a past trauma. We don't know how to deal with all that as language teachers. But the language circle is where community members have found support... The "language" door is easier to walk through that the "survivors of childhood sexual trauma" door. The parking lot outside that meeting is empty. The parking lot outside the weekly language circle if full. Where would you park if everyone in town knew which car you drove? If you are a language teacher in your community, my best advice is to call the local mental health and addiction medicine office and ask for help. They are very willing to give it. I would even invite the local behavioral health team to come to your classroom and offer a presentation on what they experience in the mental health field and how your programs can support each other. Language teachers are often looked to as community leaders. I feel very strongly that as language teachers we must accept that role and be prepared for it. If we are doing our jobs as language and cultural teachers then soon our students will be considered community leaders as well. They must be prepared and capacitated for that responsibility from day one. Capacitated, strong, healthy, AND fluent! Hope this helps or at least offers another perspective. Evan Gardner Original Developer of "Where Are Your Keys?" On Fri, Feb 28, 2014 at 7:21 PM, Troike, Rudolph C - (rtroike) > wrote: Some years ago I read that the Oneida had launched a (then-)successful campaign to revive the use of the language based on the need to have participants in certain ceremonies. This of course would not work as well in an urban setting, but embedding the language learning in a context of honoring and perpetuating significant aspects of historical culture might help motivationally, as conversely might applying it to modern technological use as a challenge (being able to share information within a knowledgeable peer group, so that the language is relevant, and not just a difficult learning exercise). Methodologically, the teaching model we created for a course in Bolivian Quechua at the University of Texas some years ago might easily be adapted. By the middle of the second semester, students were able to communicate with a visiting student from Peru who spoke a radically different dialect (considered by some linguists to be a separate language), discussing differences in education in the U.S. and Peru. (Most modern language courses I know reach this level of proficiency after 4 semesters, rather than 1 1/2!) The textbook, by Garland Bills, Bernardo Vallejo, and myself, is available on the web, and I am told that the lab lessons are also. The crucial aspect of the success of the model was in the lab lessons, which (at the outset) had students memorize conversations and practice sentences by listening to them being repeated 3 times before being provided a space to say them, then hearing another repetition followed by a space, and then hearing a final confirmation. After about the 5th lesson, memorizing a constructed conversation becomes burdensome, so we dropped that requirement in favor of using the patterns for expanded and innovative use in the classroom. But the key is building up hearing/listening (receptive) ability first. In a heritage language setting like this, I would add engaging the students in the creation of novel conversations, jokes, playlets, etc., as soon as a minimally adequate level of competence had been reached. In many native communities, being able to turn a joke in the language is a socially desirable skill. Finding ways to engage learners in their own learning could be a key. Writing first and reading aloud rather than being forced into impromptu speaking can make things easier. A great mistake in much of modern language teaching ideology is pressing students for informal conversational competence, without developing an adequate receptive foundation. I have queried college seniors who had taken a required 2 years (4 semesters) of Spanish, and found that they had already forgotten most of what they studied, thus almost totally wasting that much of their lives. (By contrast, from a reading/grammar-translation approach with no speaking whatsoever, I was successfully able to take graduate courses taught entirely in Spanish in Mexico.) Overemphasis on production without sufficient receptive hearing/listening development can be counterproductive. So one must be wary of what the "experts" in language teaching prescribe. Good luck, Rudy Rudy Troike University of Arizona Tucson, Arizona ________________________________ From: ilat-request at list.arizona.edu [ilat-request at list.arizona.edu] on behalf of Tanya Slavin [tanya.slavin at gmail.com] Sent: Friday, February 28, 2014 6:08 PM To: ilat at list.arizona.edu Subject: [ilat] Dealing with emotional consequences of historical trauma in the language classroom Dear all, We're having a local workshop on indigenous language teaching at the University of Toronto, an event organized for school and university language teachers to share ideas on some of the challenges specific to native language teaching in an urban setting. One of the topics that we hope to address in some way (perhaps as a roundtable discussion) is the question of how to deal with emotional consequences of historical trauma in the language classroom. One of the biggest obstacles for aboriginal students wishing to regain their language is the painful history of their relationship with it (e.g. their parents were forbidden to speak the language, they may have grown up discouraged speaking their language or feeling that their language was somehow inferior). All that baggage influences negatively their success in the classroom: they either reach a certain plateau or can hardly progress at all, or are unable to start speaking the language. As a result, the drop-out rate of native students in a university language classroom is much higher than that of non-native students wishing to learn a native language. I witnessed it myself when I was teaching Ojibwe in a university setting, and I'm seeing it now teaching it in a community setting. The question is how to deal with that and help these students succeed (also keeping in mind that they don't necessarily have the support of their community in an urban setting). Is it a good idea to actually raise this issue in the classroom, in order not to ignore the elephant in the room, so to speak? Would having separate classes for native and non-native students help the issue? So I wanted to ask if anybody had any ideas about this they would be willing to share, or experiences they had, or any stories they have about students that were dealing with this obstacle. If that's ok, I'd love to share your ideas and experiences at the workshop (obviously, giving everybody credit for them), which would also hopefully generate a productive discussion. I would appreciate any ideas you might have, and thank you in advance! Tanya Dr. MJ Hardman Professor Emeritus Linguistics, Anthropology and Latin American Studies University of Florida Doctora Honoris Causa UNMSM, Lima, Per? website: http://clas.ufl.edu/users/hardman/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Mon Mar 3 14:07:56 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Mon, 3 Mar 2014 09:07:56 -0500 Subject: CFP: African Languages in the Disciplines Conference at Harvard In-Reply-To: <07E7895E-ED24-42A1-B42F-ABA95709E4AD@q.com> Message-ID: -----Original Message----- From: Chambi Chachage Subject: CFP: African Languages in the Disciplines Conference at Harvard Date: February 28, 2014 at 11:16:52 AM MST To: Chambi Chachage Reply-To: Chambi Chachage CALL FOR PAPERS: THE 5TH AFRICAN LANGUAGES IN THE DISCIPLINES CONFERENCE ABSTRACTS DUE MARCH 21, 2014 AFRICAN LANGUAGES IN THE DISCIPLINES (ALD) Conference Dates: April 24 2014 Harvard University, Cambridge, MA Please join us on April 24, 2014 for the fifth annual ALD conference, which will build on the important conversations of the previous four years as we continue to engage scholars and African heritage communities in serious discussion about the contributions of African languages to the disciplines. Indigenous African languages are vital to comprehending how Africans understand, organize, and transmit essential knowledge to successive generations, both through oral and written traditions and through aesthetic practices. African languages also serve as road maps for identifying how social, political, and economic institutions change over time, and should therefore play a critical role in how we approach and interpret our research. This conference aims to bring together a diverse range of scholars across a variety of disciplines. Possible themes include, but are not limited to, the contribution of African languages to the study of literature, music, film, performance, visual arts, media studies, history, philosophy, religion, anthropology, sociology, gender studies, political science, psychology, economics, development studies, education, geography, environmental science, legal studies, and public health. Please apply online via our website www.alp.fas.harvard.edu/ald by March 21, 2014. We ask for a 250-word abstract outlining a 15-minute presentation as well as a brief biography. This conference is co-sponsored by the Department of African and African American Studies and the Harvard Committee on African Studies. Please contact the conference organizers with any questions at alp at fas.harvard.edu. - -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Mon Mar 3 16:36:03 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Mon, 3 Mar 2014 11:36:03 -0500 Subject: Position at U Montana In-Reply-To: Message-ID: -----Original Message----- Subject: [nativestudies-l] Position Description for Chair of Native American Studies U Montana > Subject: Position Description for Chair of Native American Studies U Montana > Date: Sun, 23 Feb 2014 22:33:42 +0000 > > Greetings all, > > We are searching to fill the position of chair of Native American Studies at the University of Montana. Please circulate the attached position description (or below). Your help is greatly appreciated. Kate Shanley > > Department Chair and Associate Professor, Native American Studies (891-254) > > The Native American Studies Department at the University of Montana, Missoula, (http://www.cas.umt.edu/nas/) invites applications to serve as department chair and in an associate professor, fulltime tenure-track position. > > The Native American Studies Department offers a major and a minor. We teach both Native and non-Native students; many are non-traditional students, with a current influx of veterans. Native American Studies is an academic discipline committed to examining contemporary and past experiences and life ways of the Indigenous Americans from their perspectives. The curriculum is designed to provide a study of American Indians from a holistic and humanistic viewpoint by focusing upon their cultures, history, literature, languages and contemporary life. Courses are designed for both Native American and non-Native American students so they can better understand similarities and difference, thereby leading to the development of better communications and cross-cultural relationships. Our alumni include a tribal councilman and a sixth-generation non-Native Montanan who is an executive director of a human rights organization. The NAS Department provides significant service to the university, offering courses that are required by various departments across the curriculum. NAS faculty also occasionally work on MA and Ph.D. graduate student committees, including Masters and Ph.D. committees in Interdisciplinary Studies, Anthropology, Education, English, and History. > > The University of Montana is an Affirmative Action/Equal Opportunity Employer. The Employer and the Union acknowledge the distinct role, special place and unique contribution of Native American Peoples in Montana. Further, they recognize that Native American faculty are underrepresented in the University as a whole. The Employer and the Union are committed to appointing a larger number of Native American faculty. (https://www.umt.edu/ ) > > The successful candidate will have a record of research excellence and publication in Native American studies. Along with research and publication, the position requires significant contributions to undergraduate teaching, undergraduate student mentoring, in addition to program, university, and other forms of professional service. Current faculty in our unit conduct interdisciplinary research in a range of fields including history, comparative Indigenous studies, media studies, expressive culture, literature, educational history, sports, social and political theory, language revitalization, governance, sovereignty, and health and healing. > > Candidates from all disciplinary backgrounds will be considered; however, the search committee is interested in candidates who complement the expertise of our current faculty, and we are particularly interested in candidates whose research focuses on Native American religions, philosophies, oral traditions, geography, community development, tribal economics or expressive culture (art, visual media, and language). The position also calls for the development and implementation of on-going relationships with American Indian tribes and tribal communities in relation to the NAS Department. The successful candidate will have an opportunity to help develop programming for the Elouise Cobell Land and Culture Institute which will open in fall 2014. > > Required Experience > Minimum qualifications include the PhD and college or university faculty experience or equivalent by the start of appointment, clear knowledge and experience in Native American Studies, scholarly achievement and promise, and evidence of teaching excellence. Experience working with American Indian or other Indigenous communities is a plus, as is administrative experience that includes strategic educational planning, budget management, advising, and personnel management. > > TO APPLY > Visit http://bit.ly/M5Yfi0 to submit application materials online for full consideration. Screening of applications will begin March 14, 2014, and continue until the position is filled. Applicants will be asked to submit: > > * A letter of application detailing current research agenda; > * A curriculum vitae; > * A statement of administrative philosophy and experience; > * Teaching evaluations; > * And a sample syllabi. > > Three (3) confidential letters of reference are also required. These letters must be submitted via e-mail toUmJobs at mso.umt.edu (in one of the following formats: doc, xls, txt, rtf, pdf, gif, jpg, htm, html) and must reference the position title and department in the e-mail. > > For inquiries regarding the position, contact search committee co-chairs, Kathryn Shanley atkathryn.shanley at umontana.edu or Neyooxet Greymorning atneyooxet.greymorning at umontana.edu or the Native American Studies department at (406) 243-5832. Note: Applications submitted to the search committee chairs or department will not be fully considered. Please submit materials online via the following link: http://bit.ly/M5Yfi0 > > The start date is August 16, 2014. Salary is competitive and commensurate with experience. > > ADA/EOE/AA/Veteran's Preference Employer > > _______________________________________________ NativeStudies-l mailing list NativeStudies-l at mailman.yale.edu http://mailman.yale.edu/mailman/listinfo/nativestudies-l -------------- next part -------------- An HTML attachment was scrubbed... URL: From resa.bizzaro at iup.edu Mon Mar 3 18:11:14 2014 From: resa.bizzaro at iup.edu (Resa C Bizzaro) Date: Mon, 3 Mar 2014 13:11:14 -0500 Subject: Position at U Montana In-Reply-To: <8D10515CD182A3E-1794-1C95D@webmail-m285.sysops.aol.com> Message-ID: Hi, Roslyn. I hope you're well in this never-ending winter! Is it ok for me to copy and post the job description below to the CCCC American Indian Caucus Facebook page? If so, I'll do that later today.? Thanks.? Resa On Mon, 3 Mar 2014 11:36:03 -0500 (EST) rrlapier at aol.com wrote: > > > > > > > > -----Original Message----- > Subject: [nativestudies-l] Position Description for Chair of Native >American Studies U Montana > > > > > >> Subject: Position Description for Chair of Native American Studies U >>Montana >> Date: Sun, 23 Feb 2014 22:33:42 +0000 >> >> Greetings all, >> >> We are searching to fill the position of chair of Native American >>Studies at the University of Montana. Please circulate the attached >>position description (or below). Your help is greatly appreciated. >>Kate Shanley >> >> Department Chair and Associate Professor, Native American Studies >>(891-254) >> >> The Native American Studies Department at the University of Montana, >>Missoula, (http://www.cas.umt.edu/nas/) invites applications to serve >>as department chair and in an associate professor, fulltime >>tenure-track position. >> >> The Native American Studies Department offers a major and a minor. >>We teach both Native and non-Native students; many are >>non-traditional students, with a current influx of veterans. Native >>American Studies is an academic discipline committed to examining >>contemporary and past experiences and life ways of the Indigenous >>Americans from their perspectives. The curriculum is designed to >>provide a study of American Indians from a holistic and humanistic >>viewpoint by focusing upon their cultures, history, literature, >>languages and contemporary life. Courses are designed for both Native >>American and non-Native American students so they can better >>understand similarities and difference, thereby leading to the >>development of better communications and cross-cultural >>relationships. Our alumni include a tribal councilman and a >>sixth-generation non-Native Montanan who is an executive director of >>a human rights organization. The NAS Department provides significant >>service to the university, offering courses that are required by >>various departments across the curriculum. NAS faculty also >>occasionally work on MA and Ph.D. graduate student committees, >>including Masters and Ph.D. committees in Interdisciplinary Studies, >>Anthropology, Education, English, and History. >> >> The University of Montana is an Affirmative Action/Equal Opportunity >>Employer. The Employer and the Union acknowledge the distinct role, >>special place and unique contribution of Native American Peoples in >>Montana. Further, they recognize that Native American faculty are >>underrepresented in the University as a whole. The Employer and the >>Union are committed to appointing a larger number of Native American >>faculty. (https://www.umt.edu/ ) >> >> The successful candidate will have a record of research excellence >>and publication in Native American studies. Along with research and >>publication, the position requires significant contributions to >>undergraduate teaching, undergraduate student mentoring, in addition >>to program, university, and other forms of professional service. >>Current faculty in our unit conduct interdisciplinary research in a >>range of fields including history, comparative Indigenous studies, >>media studies, expressive culture, literature, educational history, >>sports, social and political theory, language revitalization, >>governance, sovereignty, and health and healing. >> >> Candidates from all disciplinary backgrounds will be considered; >>however, the search committee is interested in candidates who >>complement the expertise of our current faculty, and we are >>particularly interested in candidates whose research focuses on >>Native American religions, philosophies, oral traditions, geography, >>community development, tribal economics or expressive culture (art, >>visual media, and language). The position also calls for the >>development and implementation of on-going relationships with >>American Indian tribes and tribal communities in relation to the NAS >>Department. The successful candidate will have an opportunity to help >>develop programming for the Elouise Cobell Land and Culture Institute >>which will open in fall 2014. >> >> Required Experience >> Minimum qualifications include the PhD and college or university >>faculty experience or equivalent by the start of appointment, clear >>knowledge and experience in Native American Studies, scholarly >>achievement and promise, and evidence of teaching excellence. >>Experience working with American Indian or other Indigenous >>communities is a plus, as is administrative experience that includes >>strategic educational planning, budget management, advising, and >>personnel management. >> >> TO APPLY >> Visit http://bit.ly/M5Yfi0 to submit application materials online >>for full consideration. Screening of applications will begin March >>14, 2014, and continue until the position is filled. Applicants will >>be asked to submit: >> >> * A letter of application detailing current research agenda; >> * A curriculum vitae; >> * A statement of administrative philosophy and experience; >> * Teaching evaluations; >> * And a sample syllabi. >> >> Three (3) confidential letters of reference are also required. These >>letters must be submitted via e-mail >>toUmJobs at mso.umt.edu (in one of the >>following formats: doc, xls, txt, rtf, pdf, gif, jpg, htm, html) and >>must reference the position title and department in the e-mail. >> >> For inquiries regarding the position, contact search committee >>co-chairs, Kathryn Shanley >>atkathryn.shanley at umontana.edu >>or Neyooxet Greymorning >>atneyooxet.greymorning at umontana.edu >>or the Native American Studies department at (406) 243-5832. Note: >>Applications submitted to the search committee chairs or department >>will not be fully considered. Please submit materials online via the >>following link: http://bit.ly/M5Yfi0 >> >> The start date is August 16, 2014. Salary is competitive and >>commensurate with experience. >> >> ADA/EOE/AA/Veteran's Preference Employer >> >> > > > > _______________________________________________ > NativeStudies-l mailing list > NativeStudies-l at mailman.yale.edu > http://mailman.yale.edu/mailman/listinfo/nativestudies-l > > From andrekaruk at ncidc.org Mon Mar 3 18:44:50 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 10:44:50 -0800 Subject: I Love You In Native languages Message-ID: By the 1491's http://www.youtube.com/watch?v=RjtHXRyZhGs&list=UU2DtnRRJlLybIzFhlf542Hg Published on Feb 14, 2014 We asked people to send us a video of them saying, "I Love You" in their Indigenous language. Hundreds of submissions later from all across Turtle Island, this is the end result. This is a remix of our 2013 valentine's day video, "Indigenous Love Words Project". Music by: Silver Jackson ( www.silverjackson.bandcamp.com ) This video was crowd sourced. Many thanks to the hundreds of videos submitted for this project. You make us smile, Indian Country. Keep it up. :) K?mateech X?vin/Later 'Tater Andr? Cramblit, Operations Director andrekaruk at ncidc.org Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.pdf Type: application/pdf Size: 7737 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Mon Mar 3 19:07:52 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 11:07:52 -0800 Subject: Navajo Word Of The day Message-ID: http://navajowotd.com/post/20163748229/beeso mat?evanihich /Later Andr? Cramblit, Operations Director Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.tiff Type: image/tiff Size: 5582 bytes Desc: not available URL: From andrekaruk at ncidc.org Mon Mar 3 19:32:28 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 11:32:28 -0800 Subject: Advocates for Indigenous California Language Survival Newsletter Message-ID: K?mateech /Later Andr? Cramblit, Operations Director andrekaruk at ncidc.org Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com Begin forwarded message: > From: Advocates for Indigenous California Language Survival > Subject: Advocates for Indigenous California Language Survival Newsletter > Date: January 22, 2014 11:22:58 PM PST > To: andrekar at ncidc.org > Reply-To: hunwut at aol.com > > > Advocates for Indigenous California Language Survival Newsletter > Issue: #1-14a January/2014 > In This Issue > Happy New Year > Become an Adovocate > Language News > Language News > > Tolowa Dee-ni' By Smith River Rancheria Waa-tr'vslh-'a~ Department > > Kumeyaay story "Life Under the Oaks" with English Subtitles > > Recovering Voices: Documenting & Sustaining Endangered Languages & Knowledge > > Wampanoag Tribe Certifies 10 W??pan??ak Language Teachers > > Bill Would Reward Schools That Teach All Curriculum in Native American Languages > > Tribal Languages Could Soon Be Taught In Oklahoma Schools > > A nest to nurture language > > Two Keys to Learning the Language > > Indigenous Language Community Circle > > Speaking Place > > Languages of real value: Code Talkers > > A code talker to the end > > The John Peabody Harrington Collection > > Kawaiisu Language & Cultural Center "Nuwa, without our language , who are we?" > > Tongva Language (Facebook) > > Pomo Language Forum (Facebook) > > Yurok Tribe Language Program (Facebook) > > > Interested in having trainings for your language program or organization, > Contact the Advocates at > marina at communityfuturescollective.org > > > > > Advocates for Indigenous California Language Survival > 221 Idora Avenue > Vallejo CA 94591 > (707) 486-6866 fax: (866) 644-7616 > > AICLS.ORG > > Marina Drummer at > marina at communityfuturescollective.orgte > Quick Links > Register Now > Newsletter Archive > Related Topics > More On Us > > Featured Article > What action, if any, do you want your members to take? Add a "Find out more" link to additional information that you may have hosted on your website > > "Another year goes around", "Good New Year", "Happy New Season"....in other words, Happy New Year! > As we begin the new year, we find ourselves reflecting on the past year and on those who have helped to make our progress possible. In warm appreciation of your support, we extend our Best Wishes to you and your families for a Happy New Year. May it bring you new experiences and adventures, inspiration and success! > > We would also like to thank our Facebook friends for the Happy New Year contributions in your languages. > > > Become an Advocate > "Language and culture cannot be separated. Language is vital to understanding our unique cultural perspectives. Language is a tool that is used to explore and experience our cultures and the perspectives that are embedded in our cultures." > Buffy Sainte-Marie > > Donating to the Advocates gives a vested interest in the revitalization of California's languages and cultures. > > Please send donations to the Advocates, 221 Idora Avenue, Vallejo CA 94591. > You can also make donations through our web site at aicls.org. > Thank you for joining the Advocates. Your contributions are tax deductible. > Forward this email > > This email was sent to andrekar at ncidc.org by hunwut at aol.com | > Update Profile/Email Address | Instant removal with SafeUnsubscribe? | Privacy Policy. > Advocates for Indigenous California Language Survival | 221 Idora Avenue | Vallejo | CA | 94591 -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: Pasted Graphic.tiff Type: image/tiff Size: 9654 bytes Desc: not available URL: From andrekaruk at ncidc.org Mon Mar 3 19:33:17 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 11:33:17 -0800 Subject: February Advocates for Indigenous California Language Survival Newsletter Message-ID: > > > > Advocates for Indigenous California Language Survival Newsletter > Issue: #2-14 February/2014 > In This Issue > The Spoken Word in Berkeley CA on March 28 > Become an Adovocate > Language News > The John Peabody Harrington Collection > > Paiute elder rescues language near extinction > > Kumeyaay story "Life Under the Oaks" with English Subtitles > > Una hablante del kiliwa persiste en la defensa de su lengua materna > > Hupa Language Dictionary and Texts > > Tolowa Dee-ni' > > Coca-Cola - It's Beautiful in Keres > > kn secqisx (I Have A Dream in Colville-Okanagan Salish) > > Top 10 Things You Need To Know About Endangered Languages > > 50 awesome facts about languages > > "Bad Indians" by Ryan Red Corn > > Keeping dying languages alive > > Code talkers' recognition overdue > > Smithsonian archives preserve lost and dying languages > > Supporters cheer Alaska Native languages bill > > Native language bill introduced in Senate > > Indigenous educators learn from Hawaiian language renewal > > Insights State of Hawaiian Language > > How Many Languages is it Possible to Know? > > Kawaiisu Language & Cultural Center "Nuwa, without our language , who are we?" > > Tongva Language (Facebook) > > Pomo Language Forum (Facebook) > > Yurok Tribe Language Program (Facebook) > > Navajo Code Talker Arthur Hubbard Sr. has died, served as first Native American state senator in Arizona > > Last known native speaker of tribal Klallam language Hazel Sampson dies aged 103 > > > Interested in having trainings for your language program or organization, > Contact the Advocates at > marina at communityfuturescollective.org > > > > > Advocates for Indigenous California Language Survival > 221 Idora Avenue > Vallejo CA 94591 > (707) 486-6866 fax: (866) 644-7616 > > AICLS.ORG > > Marina Drummer at > marina at communityfuturescollective.orgte > The Spoken Word > > Heyday Books -- 1633 University Avenue, Berkeley, CA 94703 > Friday, March 28, 2014 6:00pm > > > > Spoken word is a way to express feelings, ideas, thoughts and visions through song and poetry. Far too often, Indian languages lack venues where we as Native people are able to use our Native languages to express our stories and experiences. > > AICLS, in partnership with News from Native California and Heyday, would like to invite you to an evening of stories, poetry, and song shared in languages indigenous to California. It will truly be a special evening. A night of the oldest languages of this land being spoken and sung in a modern setting, a shining testament to our ongoing presence, as we speak and sing of issues dear to our hearts. > > For more information, please feel free to contact AICLS, or News from Native California through Facebook, or personally contact Vincent, a member of AICLS' Board of Directors at vincent at heydaybooks.com > > > > Use > Become an Advocate > "Language and culture cannot be separated. Language is vital to understanding our unique cultural perspectives. Language is a tool that is used to explore and experience our cultures and the perspectives that are embedded in our cultures." > Buffy Sainte-Marie > > Donating to the Advocates gives a vested interest in the revitalization of California's languages and cultures. > > Please send donations to the Advocates, 221 Idora Avenue, Vallejo CA 94591.You can also make donations through our web site at aicls.org. > > Thank you for joining the Advocates. Your contributions are tax deductible. > Forward this email > > This email was sent to andrekar at ncidc.org by hunwut at aol.com | > Update Profile/Email Address | Instant removal with SafeUnsubscribe? | Privacy Policy. > Advocates for Indigenous California Language Survival | 221 Idora Avenue | Vallejo | CA | 94591 -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Mon Mar 3 19:46:07 2014 From: rrlapier at aol.com (Roz) Date: Mon, 3 Mar 2014 12:46:07 -0700 Subject: Position at U Montana In-Reply-To: Message-ID: Yes, no problem. Sent from my iPod On Mar 3, 2014, at 11:11 AM, "Resa C Bizzaro" wrote: > Hi, Roslyn. I hope you're well in this never-ending winter! > > > Is it ok for me to copy and post the job description below to the CCCC American Indian Caucus Facebook page? If so, I'll do that later today. > > > Thanks. > > > Resa > > On Mon, 3 Mar 2014 11:36:03 -0500 (EST) > rrlapier at aol.com wrote: >> -----Original Message----- >> Subject: [nativestudies-l] Position Description for Chair of Native American Studies U Montana >>> Subject: Position Description for Chair of Native American Studies U Montana >>> Date: Sun, 23 Feb 2014 22:33:42 +0000 >>> Greetings all, >>> We are searching to fill the position of chair of Native American Studies at the University of Montana. Please circulate the attached position description (or below). Your help is greatly appreciated. Kate Shanley >>> Department Chair and Associate Professor, Native American Studies (891-254) >>> The Native American Studies Department at the University of Montana, Missoula, (http://www.cas.umt.edu/nas/) invites applications to serve as department chair and in an associate professor, fulltime tenure-track position. >>> The Native American Studies Department offers a major and a minor. We teach both Native and non-Native students; many are non-traditional students, with a current influx of veterans. Native American Studies is an academic discipline committed to examining contemporary and past experiences and life ways of the Indigenous Americans from their perspectives. The curriculum is designed to provide a study of American Indians from a holistic and humanistic viewpoint by focusing upon their cultures, history, literature, languages and contemporary life. Courses are designed for both Native American and non-Native American students so they can better understand similarities and difference, thereby leading to the development of better communications and cross-cultural relationships. Our alumni include a tribal councilman and a sixth-generation non-Native Montanan who is an executive director of a human rights organization. The NAS Department provides significant service to the university, offering courses that are required by various departments across the curriculum. NAS faculty also occasionally work on MA and Ph.D. graduate student committees, including Masters and Ph.D. committees in Interdisciplinary Studies, Anthropology, Education, English, and History. >>> The University of Montana is an Affirmative Action/Equal Opportunity Employer. The Employer and the Union acknowledge the distinct role, special place and unique contribution of Native American Peoples in Montana. Further, they recognize that Native American faculty are underrepresented in the University as a whole. The Employer and the Union are committed to appointing a larger number of Native American faculty. (https://www.umt.edu/ ) >>> The successful candidate will have a record of research excellence and publication in Native American studies. Along with research and publication, the position requires significant contributions to undergraduate teaching, undergraduate student mentoring, in addition to program, university, and other forms of professional service. Current faculty in our unit conduct interdisciplinary research in a range of fields including history, comparative Indigenous studies, media studies, expressive culture, literature, educational history, sports, social and political theory, language revitalization, governance, sovereignty, and health and healing. >>> Candidates from all disciplinary backgrounds will be considered; however, the search committee is interested in candidates who complement the expertise of our current faculty, and we are particularly interested in candidates whose research focuses on Native American religions, philosophies, oral traditions, geography, community development, tribal economics or expressive culture (art, visual media, and language). The position also calls for the development and implementation of on-going relationships with American Indian tribes and tribal communities in relation to the NAS Department. The successful candidate will have an opportunity to help develop programming for the Elouise Cobell Land and Culture Institute which will open in fall 2014. >>> Required Experience >>> Minimum qualifications include the PhD and college or university faculty experience or equivalent by the start of appointment, clear knowledge and experience in Native American Studies, scholarly achievement and promise, and evidence of teaching excellence. Experience working with American Indian or other Indigenous communities is a plus, as is administrative experience that includes strategic educational planning, budget management, advising, and personnel management. >>> TO APPLY >>> Visit http://bit.ly/M5Yfi0 to submit application materials online for full consideration. Screening of applications will begin March 14, 2014, and continue until the position is filled. Applicants will be asked to submit: >>> * A letter of application detailing current research agenda; >>> * A curriculum vitae; >>> * A statement of administrative philosophy and experience; >>> * Teaching evaluations; >>> * And a sample syllabi. >>> Three (3) confidential letters of reference are also required. These letters must be submitted via e-mail toUmJobs at mso.umt.edu (in one of the following formats: doc, xls, txt, rtf, pdf, gif, jpg, htm, html) and must reference the position title and department in the e-mail. >>> For inquiries regarding the position, contact search committee co-chairs, Kathryn Shanley atkathryn.shanley at umontana.edu or Neyooxet Greymorning atneyooxet.greymorning at umontana.edu or the Native American Studies department at (406) 243-5832. Note: Applications submitted to the search committee chairs or department will not be fully considered. Please submit materials online via the following link: http://bit.ly/M5Yfi0 >>> The start date is August 16, 2014. Salary is competitive and commensurate with experience. >>> ADA/EOE/AA/Veteran's Preference Employer >> _______________________________________________ >> NativeStudies-l mailing list >> NativeStudies-l at mailman.yale.edu >> http://mailman.yale.edu/mailman/listinfo/nativestudies-l > From weyiiletpu at gmail.com Mon Mar 3 20:45:41 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Mon, 3 Mar 2014 13:45:41 -0700 Subject: Linguistics professor Robert Rankin worked to document, preserve Kaw language (fwd link) Message-ID: *Linguistics professor Robert Rankin worked to document, preserve Kaw language* By Beccy Tanner The Wichita Eagle Published Sunday, March 2, 2014, at 10:53 a.m. Updated Sunday, March 2, 2014, at 11:05 a.m. - Read more here: http://www.kansas.com/2014/03/02/3320189/linguistics-professor-robert-rankin.html#storylink=cpy When Robert Rankin, a linguistics professor from the University of Kansas who spent much of his career researching and documenting the Kaw language, died last week, his wife called the Kaw Nation in Oklahoma to tell them the news. She also offered to give the Kaw Nation his ashes, Kaw tribal leaders said. ?If it wasn?t for his work, we wouldn?t have our language,? said Jim Pepper Henry, a Kaw tribal member who is now director and CEO of the Heard Museum of Native Cultures and Art in Phoenix. ?He single-handed preserved our language. ? You can?t put a price on something like that.? Access full article below: http://www.kansas.com/2014/03/02/3320189/linguistics-professor-robert-rankin.html Read more here: http://www.kansas.com/2014/03/02/3320189/linguistics-professor-robert-rankin.html#storylink=cpy -------------- next part -------------- An HTML attachment was scrubbed... URL: From wleman1949b at gmail.com Mon Mar 3 23:31:46 2014 From: wleman1949b at gmail.com (Wayne Leman) Date: Mon, 3 Mar 2014 15:31:46 -0800 Subject: Linguistics professor Robert Rankin worked to document, preserve Kaw language (fwd link) In-Reply-To: Message-ID: Thanks for posting that interesting article. Bob was a good man. He was one of my linguistics profs at the Univ. of Kansas. Wayne Leman -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Tue Mar 4 00:10:09 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 3 Mar 2014 16:10:09 -0800 Subject: Live Your Language Alliance Message-ID: http://www.liveyourlanguagealliance.org Speak What You Can, Teach What You Know Bi-annual Live Your Language Alliance (LYLA) conference. March 21-23, 2014 Humboldt State University campus, Arcata, California mat?evanihich /Later Andr? Cramblit, Operations Director Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.tiff Type: image/tiff Size: 5582 bytes Desc: not available URL: From pyuwab at gmail.com Tue Mar 4 19:50:02 2014 From: pyuwab at gmail.com (Pyuwa Bommelyn) Date: Tue, 4 Mar 2014 11:50:02 -0800 Subject: Northwest Indian Summer Institute 2014 Message-ID: The Northwest Indian Language Institute has opened registration for the 2014 Summer Institute - June 23 to July 3 - at the University of Oregon Courses: Linguistics: Introduction to Native American Languages, Intermediate Linguistics, and Introduction to Ichishk?in Language classes: Chinuk Wawa, Ichishk?in, Tolowa Dee-ni', Choctaw, Lushootseed, and Nez Perce. Teaching Methods: Home Based Teaching & Learning, Early Childhood & Elementary Classroom Teaching, & Middle School through Adult Teaching. Materials Development 1 & 2 Teaching Methods lecture and discussion Language Activism Seminar *High School Cohort Program*: High School program's core classes: language, linguistics, and teaching methods and materials development. Students will design and create activities to support their learning and teaching. Students will have other activities at NILI and on campus. *Scholarships *are available to assist with *tuition costs only*; the scholarship application is available on our website. To find registration forms, scholarship application, or for more information, please go to http://pages.uoregon.edu/nwili/summer-instituteand see the attached flyer. -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: NILI SI Poster 2014_with info2.pdf Type: application/pdf Size: 986779 bytes Desc: not available URL: From weyiiletpu at gmail.com Thu Mar 6 22:21:27 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 6 Mar 2014 15:21:27 -0700 Subject: What Happens When Google Doesn=?UTF-8?Q?=E2=80=99t_Think_You=E2=80=99re_?=A Human (fwd link) Message-ID: What Happens When Google Doesn?t Think You?re A Human Elaine Yellow Horse wanted to use Google+ for business. She only ran into one problem: Google wouldn?t recognize her name.posted on March 6, 2014 at 2:22pm EST Joe Flood BuzzFeed Contributor Here are some facts about Elaine Yellow Horse, who is a real person: ? She is a resident of the town of Wounded Knee, on the Pine Ridge Indian Reservation in South Dakota. ? She is a student at Oglala Lakota College, and a co-captain of the school?s national championship archery team. (Disclosure: I?m the coach of that team.) ? She works 48-hour shifts as an EMT and helps to run a small mail-order coffee company to help pay for college. ? She is a popular poster of funny little life observations on Facebook. ? She?s even been featured on BuzzFeed before, giving her thoughts on the controversy surrounding the Washington Redskins? name . It?s easy enough to prove any of these facts simply by Googling Yellow Horse?s name, and to reach the irrefutable conclusion that Elaine Yellow Horse is, in fact, a real, 29-year-old person. And yet Google, the company that knows more about us than any other company in the world, last month disagreed. Access full article below: http://www.buzzfeed.com/joeflood/what-happens-when-google-doesnt-think-youre-a-human -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Fri Mar 7 15:57:01 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Fri, 7 Mar 2014 08:57:01 -0700 Subject: Academic book about local tribal language published (fwd link) Message-ID: Academic book about local tribal language published Anishinaabe way of reading explored through language and literature Posted: Friday, March 7, 2014 10:00 am STAFF REPORT A new academic book about the native language of American Indian tribes in Northern Michigan is just published this month by Michigan State University Press. ?Bawaajimo: A Dialect of Dreams in Anishinaabe Language and Literature? combines literary criticism, sociolinguistics, native studies and poetics to introduce an Anishinaabe way of reading. Although nationally specific, the book written by Margaret Noodin speaks to a broad audience by demonstrating an indigenous literary methodology. ?This book gets to the heart of indigenous writing through an impeccable examination of Anishinaabe language and literature. Noodin?s expansive knowledge and clear explanations invite readers to a new and imaginative understanding of major Anishinaabe authors,? said Jane Hafen, English professor at the University of Nevada, Las Vegas, in a written review of the book. Access full article below: http://www.petoskeynews.com/charlevoix/entertainment/academic-book-about-local-tribal-language-published/article_c120f35a-fd57-5a65-bf27-d00eb0d0c5b3.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From Dawn_McInnes at gov.nt.ca Wed Mar 12 22:48:09 2014 From: Dawn_McInnes at gov.nt.ca (Dawn McInnes) Date: Wed, 12 Mar 2014 22:48:09 +0000 Subject: remove my name from the list serve please Message-ID: Phil Cash Cash: Please remove my name from the listserv as I will soon be leaving this position. I have truly enjoyed receiving information, from around the world, about efforts to revitalize indigenous languages through technology. Dawn From: ilat-request at list.arizona.edu [mailto:ilat-request at list.arizona.edu] On Behalf Of Phil Cash Cash Sent: Wednesday, March 12, 2014 4:41 PM To: ILAT Subject: [ilat] Music could save Louisiana language of Mobilian (fwd link) Music could save Louisiana language of Mobilian Grayhawk Perkins, Mezcal Jazz Unit collaborate UPDATED 6:54 PM CST Mar 07, 2014 NEW ORLEANS ?An estimated 7,000 languages might vanish from the globe by the end of this century. When New Orleans-born Native American Grayhawk Perkins launched his project 13 Moons, he vowed to save the ancient language of Mobilian. The language has been spoken for centuries in south Louisiana, but is now on the verge of extinction. Access full article below: http://www.wdsu.com/news/local-news/new-orleans/music-could-save-louisiana-language-of-mobilian/24869022#ixzz2vn6HPbqn -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:35:02 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:35:02 -0700 Subject: Linguistic Light on a Continent=?UTF-8?Q?=E2=80=99s_?=Peopling (fwd link) Message-ID: Linguistic Light on a Continent?s PeoplingBy NICHOLAS WADEMARCH 12, 2014 NYT Using a new method for exploring ancient relationships among languages, linguists have found evidence further illuminating the peopling of North America about 14,000 years ago. Their findings follow a recent proposal that the ancestors of Native Americans were marooned for some 15,000 years on a now sunken plain before they reached North America. This idea, known as the Beringian standstill hypothesis, has been developed by geneticists and archaeologists over the last seven years. It holds that the ancestors of Native Americans did not trek directly across the land bridge that joined Siberia to Alaska until the end of the last ice age, 10,000 years ago. Rather, geneticists say, these ancestors must have lived in isolation for some 15,000 years to accumulate the amount of DNA mutations now seen specifically in Native Americans. Access full article below: http://www.nytimes.com/2014/03/13/science/linguistic-study-sheds-new-light-on-peopling-of-north-america.html?hpw&rref=science&_r=0 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:32:11 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:32:11 -0700 Subject: Indigenous languages continue to fade (fwd link) Message-ID: ?PSnewsonline Edition Number 400. Updated Tuesday, 11 March 2014 AUS? *Indigenous languages continue to fade* The findings from a survey of Indigenous languages in Australia has revealed a continuing trend towards language loss across the country. Conducted by the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS), the survey found that there were about 120 Indigenous languages still spoken today - a drop from 145 in 2005, according to Chairman of AIATSIS, Professor Mick Dodson. He said the survey painted a complex picture of the current state of health of Indigenous languages in Australia. "Languages such as Wiradjuri from central western New South Wales are being revived and are now taught to children in local schools," he said. ?Access full article below: http://www.psnews.com.au/Page_psn4008.html? -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:36:24 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:36:24 -0700 Subject: Language Study Lends Support to Native American 'Out-of-Beringia' Theory (fwd link) Message-ID: Language Study Lends Support to Native American 'Out-of-Beringia' Theory *Wed, Mar 12, 2014* New linguistic evolutionary analysis supports a relationship between Native North American and Siberian languages. Researchers who have conducted a new comparative phylogenetic study of the Yeniseian language group of Siberia and the Na-Dene languages of North America are shedding new light on our understanding of ancient migration patterns of people between Asia and North America thousands of years ago, suggesting that Native American origins may be somewhat more complex than a one-time, direct eastward migration of people out of Asia into North America via the Bering Land Bridge . Access full article below: http://popular-archaeology.com/issue/june-2013/article/language-study-lends-support-to-native-american-out-of-beringia-theory -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:38:42 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:38:42 -0700 Subject: Native Advocates Ramp Up Support for Sen. Tester=?UTF-8?Q?=E2=80=99s_?=Language Bill (fwd link) Message-ID: Native Advocates Ramp Up Support for Sen. Tester?s Language Bill Rob Capriccioso 3/11/14 ? US? Just before Sen. Jon Tester (D-Montana) took up the gavel of the Senate Committee on Indian Affairs in February, he introduced the Native Language Immersion Student Achievement Act, which would amend the Elementary and Secondary Education Act (ESEA) to provide increased federal financial support to Native American language programs at American Indian-focused schools. If passed, the bill would establish a grant program to support schools using Native American languages as their primary language of instruction. The legislation would appropriate $5 million for fiscal year 2015, and ?such sums as may be necessary for each of the succeeding 4 fiscal years.? The secretary of the Department of Education would be responsible for making grant awards to eligible institutions each of the years, and grantees would be required to submit annual reports. ?We are racing against the clock to save and revitalize our sacred Native American languages,? Tester said when he announced the bill. ?Preserving Native languages will strengthen Indian culture and increase student confidence?leading to greater academic achievement and a stronger economy.? ? Access full article below: ? http://indiancountrytodaymedianetwork.com/2014/03/11/native-advocates-ramp-support-sen-testers-language-bill-153956 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 12 22:40:46 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 12 Mar 2014 15:40:46 -0700 Subject: Music could save Louisiana language of Mobilian (fwd link) Message-ID: Music could save Louisiana language of MobilianGrayhawk Perkins, Mezcal Jazz Unit collaborate UPDATED 6:54 PM CST Mar 07, 2014 NEW ORLEANS ?An estimated 7,000 languages might vanish from the globe by the end of this century. When New Orleans-born Native American Grayhawk Perkins launched his project 13 Moons, he vowed to save the ancient language of Mobilian. The language has been spoken for centuries in south Louisiana, but is now on the verge of extinction. Access full article below: http://www.wdsu.com/news/local-news/new-orleans/music-could-save-louisiana-language-of-mobilian/24869022#ixzz2vn6HPbqn -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Thu Mar 13 02:18:59 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Wed, 12 Mar 2014 19:18:59 -0700 Subject: Spoken First Message-ID: K?mateech X?vin/Later 'Tater Andr? Cramblit, Operations Director andrekaruk at ncidc.org Northern California Indian Development Council (NCIDC) (http://www.ncidc.org) 707.445.8451 To read a blog of interest to Natives go to: http://nativenewsnetwork.posthaven.com -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: Spoken First.doc Type: application/msword Size: 38400 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: pastedGraphic.pdf Type: application/pdf Size: 7737 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Thu Mar 13 21:29:56 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 13 Mar 2014 14:29:56 -0700 Subject: April Charlo is new NKWusm Executive Director (fwd link) Message-ID: *April Charlo is new NKWusm Executive Director* By Adriana Fehrs March 13, 2014 ARLEE ? April Charlo accepted her new role as the Executive Director of the NkWusm Salish Language Institute on February 5. She has high hopes of making her time there a positive mark in history for the Salish language and culture. Charlo grew up in Arlee. She was homeschooled until the age of twelve by her mother. She says, ?Being out on the land, and learning about traditional native ways was always important to me; I became bonded with the natural world.? She continued on to higher education at SKC, where she obtained an associate?s in Native American Studies and a Bachelor?s in Elementary Education in 2009. Charlo went on to further continue her education at the University of Montana, and obtained her Master?s in Educational Leadership in 2011. ? Access full article below: ?http://www.charkoosta.com/2014/2014_03_13/April_Charlo_Nkwusm_Ex_Dir.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From Jon.Reyhner at nau.edu Thu Mar 13 21:47:04 2014 From: Jon.Reyhner at nau.edu (Jon Allan Reyhner) Date: Thu, 13 Mar 2014 21:47:04 +0000 Subject: Fiffth American Indian / Indigenous Teacher Education Conference Message-ID: Dear Indigenous Educators: Pardon for cross Posting, but I want to make sure the following gets out to the widest audience possible: Northern Arizona University's College of Education is hosting its Fifth American Indian / Indigenous Teacher Education Conference (AIITEC) "Indigenizing Education: Empowering Students, Empowering Communities" on July 10-12, 2014 at its Eastburn Education Building. This conference for preschool, K-12, college, and university educators and concerned community members is designed through panels, workshops, and papers to share ideas for improving the lives and education of Indigenous children. Drs. Joseph Martin and W. Sakiestewa Gilbert, who have been long involved in working to improve Indian education, are co-chairing the conference. Northern Arizona University's College of Education has worked with Indian Nations to improve the education of American Indian students for decades. It has hosted a variety of American Indian teacher and administrative preparation programs, including the well received Learn In Beauty program, and published a number of monographs, including Honoring Our Heritage: Culturally Appropriate Approaches for Teaching Indigenous Students and Honoring Our Children: Culturally Appropriate Approaches for Teaching Indigenous Students. Keynote speakers for this summer's conference include Sandra Fox, 2013 National Indian Education Association Lifetime Achievement Award Winner, Terri McCarty, author of A Place to be Navajo: Rough Rock and The Struggle for Self Determination, and Maori educators Tangiwai and Poia Rewi. The early registration and proposal deadline is May 15. For more information go to the American Indian Education web site at http://nau.edu/aie and follow the link to the conference web site. There will be a strand of workshops and presentations at the conference focusing on revitalizing Indigenous languages. Featured speakers include Hopi language activist Sheilah Nicholas and Navajo language activist Jennie DeGroat. Also, the Stabilizing Indigenous Languages Symposium Steering Committee is still looking for a sponsor for the 22nd SILS for 2015. The Steering Committee wants to congratulate the hosts of the 21st conference held in January at the University of Hawai'i at Hilo for a very successful conference. For more information about AIITEC or SILS contact Jon Reyhner at Jon.Reyhner at nau.edu Jon Reyhner, AIITEC Conference Coordinator and Professor of Bilingual Multicultural Education Northern Arizona University Flagstaff, Arizona 86011 http://jan.ucc.nau.edu/~jar/ From holabitubbe at gmail.com Sat Mar 15 17:32:28 2014 From: holabitubbe at gmail.com (George Ann Gregory) Date: Sat, 15 Mar 2014 11:32:28 -0600 Subject: Assistant/Associate Professor Position in Indigenous Education In-Reply-To: Message-ID: Hi, Leisy! I enjoyed meeting and visiting with you at the Heritage Language Conference. George Ann On Tue, Oct 22, 2013 at 3:59 PM, Wyman, Leisy T - (lwyman) < lwyman at email.arizona.edu> wrote: > We are very happy to announce the following job search in our > department. Please pass the word to those in your networks who might be > interested. Thank you! > > > > The Department of Teaching, Learning and Sociocultural Studies > > College of Education, University of Arizona > > * Announces an Assistant/Associate Professor Position in Indigenous > Education* > > > > *Position Summary* > > > > The Language, Reading and Culture (LRC) Program in the Teaching, Learning > and Sociocultural Studies (TLS) Department announces an Assistant/Associate > professor position in Indigenous Education effective August 2014. TLS is > committed to creating and supporting a community of Indigenous scholars > engaged in critical exploration and redefinition of Indigenous education > research and engagement. The UA also has an important responsibility to > the 22 federally recognized tribes in Arizona, and Native American students > at UA, who represent over 75 Native American tribes. With this position, > the College of Education seeks to further strengthen our undergraduate and > graduate programs by integrating Indigenous knowledge systems, > epistemologies, and decolonizing research methodologies. Related existing > departmental faculty research and teaching interests include Indigenous > youth language learning and practice; Indigenous language and culture > maintenance/revitalization; transnational Indigenous teacher education; and > Indigenous knowledge/Traditional Ecological Knowledge (TEK) systems. > > > > LRC attracts diverse and highly qualified students, including Native > American students and Latin American Indigenous students, to our master's > and doctoral programs. LRC is also engaged in inter-university Indigenous > education collaborations with Indigenous scholars and students across > Arizona and in Hawaii, Alaska, New Zealand, Canada, and Mexico. TLS faculty > are working on incorporating Native American education-related offerings > into our early childhood, elementary and secondary teacher preparation > programs and our undergraduate education non-teaching degree programs. Our > location, longstanding involvement with Native American and minority > education, collaborative work environment for faculty research and grant > development, and existing initiatives offer opportunities for teaching, > research and service with diverse populations; UA's American Indian > Language Development Institute (AILDI), widely-recognized for Indigenous > language teaching, language revitalization and documentation; SEED > (Scholarships for Education and Economic Development), a vibrant > international exchange program for diverse Indigenous teachers and > curriculum developers from Mexico; and Project SOAR, a service-learning > experience that connects Native American undergraduate mentors with Native > American students. The UA further provides collaborative opportunities > with renowned Native American faculty and programs in Linguistics, > Indigenous Law and Policy, and American Indian Studies. > > > > *Qualifications:* > > > > Earned doctorate in education or related field. Strong commitment to and > experience in Indigenous and equity education, and a clear research and > teaching agenda in Native American and Indigenous education, including one > or more areas such as: > > > > ? Indigenous language maintenance, revitalization, planning and policy > > ? Indigenous teacher preparation > > ? Indigenous children's/young adult literature > > ? Indigenous education and new technologies > > ? Indigenous knowledge systems including Traditional Ecological > Knowledge, STEM education, place-based education > > > > Indigenous scholars are strongly encouraged to apply. Applicants with > proficiency in one or more Indigenous languages and/or experience working > with Indigenous populations in schools and/or communities are especially > encouraged to apply. > > > > *Responsibilities:* > > ? Faculty load includes teaching, research and service > > ? Develop a strong program of research, publication, and grant support > > ? Teach graduate and undergraduate courses in areas of specialization > > ? Advise masters and doctoral students, and participate on graduate > student committees > > > > *Application Process*: Please complete application (Job 53712) and > attach a letter of interest, research and teaching interest statement, CV, > three publications/papers, and contact information for three professional > references on-line at: http://www.hr.arizona.edu > > > > Applications will be reviewed starting November 15, 2013, continuing until > the position is filled. Inquiries should be directed to Dr. Leisy Wyman, > Indigenous Education Search Chair at lwyman at email.arizona.edu > > > > > > > > --> -- George Ann Gregory, Ph.D. Choctaw/Cherokee Fulbright Scholar "...everything on the earth has a purpose, every disease an herb to cure it, and every person a mission. " Mourning Dove (Salish) -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:53:14 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:53:14 -0700 Subject: Aboriginal language guide launch (fwd link) Message-ID: *Aboriginal language guide launch* March 14, 2014, 10:23 a.m NORTHERN Tablelands Local Land Services (LLS) has just launched a new project to compile a comprehensive reference guide to local Aboriginal languages. Senior strategic land services officer ? Aboriginal communities Harry White is at the helm of the Aboriginal language project. It follows his previous success with the Bush Tucker, Boomerangs and Bandages and Sticks and Stones publications. ?Access full article below: http://www.inverelltimes.com.au/story/2150398/aboriginal-language-guide-launch/?cs=1523 ? -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 17:02:08 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 10:02:08 -0700 Subject: Spokane Indians baseball uniforms sport Salish word (fwd link) Message-ID: March 16, 2014 Spokane Indians baseball uniforms sport Salish wordJim Kershner Senior correspondent [image: Inline image 1] When the Spokane Indians baseball players take the field this summer, the team name will be blazoned across their chests: ?Sp?q?n?i.? That?s the Spokane Salish language version of the name. On opening day, June 13, this Short Season Class A minor league baseball team will become the first-ever professional baseball team to use a Native American language in this way. The jersey is the fruit of an unusual collaboration between a team and a tribe. Unusual, because in several high-profile examples ? the Washington Redskins and the Cleveland Indians, to name two ? the issue of Indian-related team names and mascots has generated more controversy than collaboration. In Cleveland, the ?Chief Wahoo? mascot has been derided as a demeaning cartoon; in Washington, D.C., the team name has been derided as just plain racist. Access full article below: http://www.spokesman.com/stories/2014/mar/16/spokane-indians-baseball-players-uniforms-sport/ -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: SpokaneIndiansSalishJerseys_t620.jpg Type: image/jpeg Size: 27027 bytes Desc: not available URL: From weyiiletpu at gmail.com Tue Mar 18 17:12:27 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 10:12:27 -0700 Subject: misc news on language ancestry... Message-ID: *Native Americans and Siberians on Beringia land bridge may have shared common language 10,000 years ago* By James Maynard, Tech Times | March 17, 12:18 AM http://www.techtimes.com/articles/4381/20140317/native-americans-siberians-beringia-land-bridge-common-language-10000.htm ~~~ *Native Americans' Ancestors Got Stuck On Land Bridge On Way To Americas, New Research Suggests* LiveScience | by Tia Ghose Posted: 03/15/2014 7:40 am EDT Updated: 03/15/2014 7:59 am EDT http://www.huffingtonpost.com/2014/03/15/language-native-americans-colonized-americas_n_4955816.html ~~~ *Ancient Migration Patterns to North America Are Hidden in Languages Spoken Today* Languages spoken in North America and Siberia are distantly related. What does that tell us about the first Americans? By Joseph Stromberg smithsonianmag.com March 12, 2014 http://www.smithsonianmag.com/science-nature/ancient-migration-patterns-north-america-are-hidden-languages-spoken-today-180950053/#qdFKasEOGELH4uc2.99 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:47:34 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:47:34 -0700 Subject: A high-tech fight to save B.C.=?UTF-8?Q?=E2=80=99s_?=indigenous languages (fwd link) Message-ID: A high-tech fight to save B.C.?s indigenous languages The loss of any language means the loss of human experience BY STEPHEN HUME, VANCOUVER SUN COLUMNIST MARCH 17, 2014 Every language encompasses a unique way of seeing the world. But humanity is faced with a crisis of linguistic extirpation. It?s estimated than another language dies somewhere in the world every 14 days. By the end of this century, half the world?s distinctive ways of examining itself will have been erased. Here in British Columbia, Simon Fraser University linguist Marianne Ignace warns that 30 or more indigenous languages are now critically endangered. Think of this as a kind of planetary dementia as we shed bits of our collective knowledge, some of which is doubtless essential. Language death represents the impoverishment of what it is to be human. Experts call it ?the silent extinction.? Access full article below: http://www.vancouversun.com/life/Stephen+Hume+high+tech+fight+save+indigenous+languages/9628213/story.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:55:32 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:55:32 -0700 Subject: KWF, indigenous groups: Filipino is language of peace (fwd link) Message-ID: *KWF, indigenous groups: Filipino is language of peace* By Lester G. Babiera Philippine Daily Inquirer 12:06 am | Monday, March 17th, 2014 The Komisyon sa Wikang Filipino (KWF) and 100 representatives of cultural communities nationwide have passed a resolution urging that every peace agreement and law be written in Filipino and the indigenous languages. The extraordinary resolution was written in Filipino, urging government and relevant agencies that??na ang mga balangkas ng kasunduang pangkapayapaan at ang mga batas na ipinaiiral sa bansa ay dapat isulat sa wikang Filipino nang may katumbas na teksto sa mga katutubong wika ng mga pangkat etniko. (That peace accords and other laws should be written in Filipino with corresponding versions written in the languages of cultural communities.)? The resolution was passed during the extraordinary summit on peace and language, ?Wika ng Kapayapaan: Pambansang Summit at Palihan,? on Feb. 13-15 at Kaamulan Gym in Malaybalay, Bukidnon. Access full article below: http://lifestyle.inquirer.net/154306/kwf-indigenous-groups-filipino-is-language-of-peace#ixzz2wKmRvzZs -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:58:54 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:58:54 -0700 Subject: Heitkamp says bill would preserve Native languages (fwd link) Message-ID: Published March 18, 2014, 04:39 AMHeitkamp says bill would preserve Native languagesBISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. By: WDAY TV, AP, Associated Press BISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. Many of the Indian reservations in the state have programs that help teach Native American children the language, history and culture of the tribe. Heitkamp says the proposed Native Language Immersion Student Achievement Act could lead to grants for programs at the Standing Rock, Spirit Lake and Turtle Mountain reservations. Access full article below: http://www.wday.com/event/article/id/94774/group/News/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 18 16:57:28 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 18 Mar 2014 09:57:28 -0700 Subject: Honduras Launches Online Dictionary of Indigenous Languages (fwd link) Message-ID: Honduras Launches Online Dictionary of Indigenous Languages Translation posted 28 February 2014 13:48 GMT ? View original post [es] A dictionary of Honduran indigenous languages was recently released online [es]. Access full article below: http://globalvoicesonline.org/2014/02/28/honduras-launches-online-dictionary-of-indigenous-languages/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From Allyson.Eamer at uoit.ca Wed Mar 19 17:25:56 2014 From: Allyson.Eamer at uoit.ca (Allyson Eamer) Date: Wed, 19 Mar 2014 13:25:56 -0400 Subject: Heitkamp says bill would preserve Native languages (fwd link) In-Reply-To: Message-ID: Many thanks to Phil Cash Cash for the wonderful links he has been sharing. I am so happy to be on the receiving end of such useful information. Allyson Eamer From: ilat-request at list.arizona.edu [mailto:ilat-request at list.arizona.edu] On Behalf Of Phil Cash Cash Sent: March-18-14 12:59 PM To: ILAT Subject: [ilat] Heitkamp says bill would preserve Native languages (fwd link) Published March 18, 2014, 04:39 AM Heitkamp says bill would preserve Native languages BISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. By: WDAY TV, AP, Associated Press BISMARCK -- U.S. Sen. Heidi Heitkamp says a recently introduced bill to help preserve Native American languages would benefit at least three tribes in North Dakota. Many of the Indian reservations in the state have programs that help teach Native American children the language, history and culture of the tribe. Heitkamp says the proposed Native Language Immersion Student Achievement Act could lead to grants for programs at the Standing Rock, Spirit Lake and Turtle Mountain reservations. Access full article below: http://www.wday.com/event/article/id/94774/group/News/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From dzo at bisharat.net Wed Mar 19 19:09:26 2014 From: dzo at bisharat.net (dzo at bisharat.net) Date: Wed, 19 Mar 2014 19:09:26 +0000 Subject: Books for Chittagong Hill Tracts Message-ID: Passing this letter to ILAT on behalf of Tim Brookes, President of the Endangered Alphabets Project. Please see the indicated web page or contact him directly for more info: ----- My students at the Champlain College Publishing Initiative and I are trying to raise funds to write, illustrate and publish four books in the endangered languages of indigenous cultures in the Chittagong Hill Tracts region of Bangladesh. These will be the first books these children have ever seen in their own languages, and are crucial to their education and their cultural survival. Please visit https://www.kickstarter.com/projects/1388900883/our-golden-hour and consider supporting us. If you can't manage financial support but have a way to pass the message along to others, that will also be greatly appreciated! Thanks! Tim Sent via BlackBerry by AT&T From juliet.morgan at ou.edu Thu Mar 20 13:46:43 2014 From: juliet.morgan at ou.edu (Morgan, Juliet L.) Date: Thu, 20 Mar 2014 13:46:43 +0000 Subject: Linguistic Society of America scholarships for CoLang 2014 Message-ID: CoLang, the Institute on Collaborative Language Research, will take place at The University of Texas at Arlington from June 16 - 27, 2014, with the optional field methods/practicum courses running June 30 - July 25, 2014. CoLang 2014 is an internationally-recognized language documentation and revitalization institute, offering a major opportunity to work to stem the tide of language shift and endangerment, and to increase documentation on the world's underdocumented languages. This year's CoLang Institute is under the direction of Dr. Colleen Fitzgerald. Thanks to co-sponsorship by the Linguistic Society of America, the LSA will offer several student scholarships to CoLang 2014. The deadline for LSA scholarships is March 27, with recommendation letters due on March 31. The LSA scholarship application is now live, online for student members when they log into their accounts at the Linguistic Society of America website at: http://www.linguisticsociety.org. To apply, students login to their LSA account which should open to the Profile page. Under the Profile tab, click on the green button "Submit Fellowship Application". To complete the application, students will be asked for information about academic background and the names and email addresses for two recommenders. Complete information about CoLang 2014 scholarships, including the LSA, Endangered Language Fund and UT Arlington scholarship applications, appears online at http://www.uta.edu/faculty/cmfitz/swnal/projects/CoLang/scholarships/. ******************************* Dr. Colleen Fitzgerald Professor Dept. of Linguistics & TESOL The University of Texas at Arlington Native American Languages Lab http://www.uta.edu/faculty/cmfitz/swnal http://www.uta.edu/faculty/cmfitz Facebook Page: https://www.facebook.com/Native.American.Languages.Lab -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Thu Mar 20 23:43:07 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 20 Mar 2014 16:43:07 -0700 Subject: Tester applauds House introduction of Native Languages Bill (fwd link) Message-ID: Tester applauds House introduction of Native Languages Bill*Senate Indian Affairs Committee chair thanks Rep. Cole, looks to move forward with measure* (U.S. SENATE) ? Senator Jon Tester, Chairman of the Senate Committee on Indian Affairs, today released the following statement after Congressman Tom Cole (R-Okla.), an enrolled member of the Chickasaw Nation, introduced identical legislation in the U.S. House of Representatives to Tester?s Native Language Immersion Student Achievement Act. Tester?s bill establishes a grant program to fund Native language educational programs in order to improve high school graduation rates, increase college enrollment and better prepare students for jobs: ?I appreciate Congressman Cole stepping forward to help preserve and revitalize our sacred Native American languages. Preserving Native languages will strengthen Indian culture and increase student confidence ? leading to greater academic achievement and a growing economy in Indian Country. I look forward to working with Tom to pass this bill and preserve the languages and traditions that strengthen Indian Country.? Access full article below: http://www.charkoosta.com/2014/2014_03_20/Sen_Tester_Native_Languages_Bill.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From rrlapier at aol.com Sat Mar 22 04:05:06 2014 From: rrlapier at aol.com (rrlapier at aol.com) Date: Sat, 22 Mar 2014 00:05:06 -0400 Subject: Article on Montana Native languages In-Reply-To: <201403220354.s2M3sjkp085624@terminus.desert.net> Message-ID: "A loss for words"http://missoulanews.bigskypress.com/missoula/a-loss-for-words/Content?oid=1938845 -------------- next part -------------- An HTML attachment was scrubbed... URL: From eduardo13 at gmail.com Mon Mar 24 15:31:23 2014 From: eduardo13 at gmail.com (eddie avila) Date: Mon, 24 Mar 2014 11:31:23 -0400 Subject: Rising Voices Microgrants for Citizen Media Outreach Projects - Deadline April 9 Message-ID: Hello all, Rising Voices has launched the 2014 Microgrants for Citizen Media Outreach Projects. Perhaps there are people on this list might be interested in teaching others in their communities how to use digital/citizen media for language preservation and revitalization. But we are open to all types of projects with a focus on digital citizen media, especially targeted at those communities underrepresented online. For more information, please visit our platform: http://rising.globalvoicesonline.org/microgrants2014 You can find the guidelines, FAQ, and submission form. This year we are awarding up to ten small grants. Deadline is April 9, 2014. Thanks! ------------------------------ Eddie Avila Director | Rising Voices Global Voices Online http://rising.globalvoicesonline.org Twitter: @risingvoices, @barrioflores -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrekaruk at ncidc.org Mon Mar 24 17:11:25 2014 From: andrekaruk at ncidc.org (=?iso-8859-1?Q?Andr=E9_Cramblit?=) Date: Mon, 24 Mar 2014 10:11:25 -0700 Subject: Fwd: Advocates for Indigenous California Language Survival Newsletter Message-ID: > > > > Advocates for Indigenous California Language Survival Newsletter > Issue: #3-14 March 2014 > In This Issue > Breath of Life / Silent No More > The Spoken Word > Language News & Links > Language News > Sleeping Languages Waking Up Thanks to Wampanoag Reclamation Project > > Elementary students showcase Navajo language, culture > > Understanding Culture and Language Ethnocide: A Native Perspective > > Native Advocates Ramp Up Support for Sen. Tester's Language Bill > > Rep. Hanohano prevails in language flap > > Tester applauds House introduction of Native Languages Bill > > Bill making 20 Alaska Native languages official advances > > Heitkamp says new bill to preserve Native American languages would benefit reservations in ND > > How Linguists Are Pulling Apart the Bering Strait Theory > > How HawiianLanguage Almost Died > > Spokane Indians' New Uniforms Have Team Name in Native Spokane Salish Language > > Need to Brush Up on Your Lakota? This App Will Help. > > Code-switching Is Much More than Careless Mixing: Multilinguals Know the Rules! > > Language Links > The John Peabody Harrington Collection > > Hupa Language Dictionary and Texts > > Our Mother Tongues > > Tongva Language (Facebook) > > Pomo Language (Facebook) > > Interested in having trainings for your language program or organization, > Contact the Advocates at > marina at communityfuturescollective.org > > > > > Advocates for Indigenous California Language Survival > 221 Idora Avenue > Vallejo CA 94591 > (707) 486-6866 fax: (866) 644-7616 > > AICLS.ORG > > Marina Drummer at > marina at communityfuturescollective.orgte > > Breath of Life / Silent No More > Language Restoration Workshop for California Indian Languages > > June 1 - 7, 2014 > > University of Berkeley at California > > > > Hosted by The Advocates for Indigenous California Language Survival and The Survey of California and Other Indian Languages > > This is a one-week workshop for California Indians who wish to find and use the materials on their languages that are held in the archives of the University of California at Berkeley. Archivists at the three main language archives - The Bancroft Library, the Hearst Museum, and the Survey of California and Other Indian Languages - are on hand to help you access the materials you need, and linguistics graduate students and professors will work with you to help you interpret and find ways to use these materials for your own research, learning and teaching purposes. Lectures and mini-workshops are also provided on linguistics, language teaching and learning, and use of the increasing amount of on-line materials. > > APPLICATION DEADLINE: You must register by April 15, 2014. > > We will be accepting no more than 60 participants, trying for a mix of about half returnees and half new folks. Registration could close earlier if it fills up! > > PARTICIPANT APPLICATION > > LINGUIST APPLICATION > > We are looking for faculty and grad students who could mentor our participants, who will be studying basic articulatory linguistics and grammatical analysis at the workshop, or, if they have come before, will work at a more advanced level to learn more about the structure of their language. > More information can be found at www.aicls.org > > > > The Spoken Word > Heyday Books -- 1633 University Avenue, Berkeley, CA 94703 > Friday, March 28, 2014 6:00pm > > > > Spoken word is a way to express feelings, ideas, thoughts and visions through song and poetry. Far too often, Indian languages lack venues where we as Native people are able to use our Native languages to express our stories and experiences. > > AICLS, in partnership with News from Native California and Heyday, would like to invite you to an evening of stories, poetry, and song shared in languages indigenous to California. It will truly be a special evening. A night of the oldest languages of this land being spoken and sung in a modern setting, a shining testament to our ongoing presence, as we speak and sing of issues dear to our hearts. > > For more information, please feel free to contact AICLS, or News from Native California through Facebook, or personally contact Vincent, a member of AICLS' Board of Directors at vincent at heydaybooks.com > > Maidu rock band, Chochenyo Poetry, Miner lettuce salads, acorn, manzanita cider, dark lights, native language, good people. What more can you ask for? Please join us and express yourself using an Indigenous California language at our first event March 28th at 6pm. > > > > > > Use > Become an Advocate > "Language and culture cannot be separated. Language is vital to understanding our unique cultural perspectives. Language is a tool that is used to explore and experience our cultures and the perspectives that are embedded in our cultures." > Buffy Sainte-Marie > > Donating to the Advocates gives a vested interest in the revitalization of California's languages and cultures. > > Please send donations to the Advocates, 221 Idora Avenue, Vallejo CA 94591.You can also make donations through our web site at aicls.org. > > Thank you for joining the Advocates. Your contributions are tax deductible. -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 25 20:32:56 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 25 Mar 2014 13:32:56 -0700 Subject: Mi'kmaq is making a comeback in a Nova Scotia community (fwd link) Message-ID: *Mi'kmaq is making a comeback in a Nova Scotia community* By Jaime Myslik, special to, CBC News Posted: Mar 25, 2014 10:00 AM ET Last Updated: Mar 25, 2014 10:00 AM ET A Nova Scotia-based indigenous group is already living the benefits of a Mi'kmaq revitalization project funded by the federal government. Delina Petit Pas, chairperson of the Mi'kmaq Burial Grounds Research and Restoration Association, says she is already hearing more Mi'kmaq spoken around her. Read more from the series and explore the data here. "I go shopping and they?ll say 'hello' to me and 'how are you' in Mi'kmaq," she said. "You notice and you know that's going to happen in our community for a while." In October, the Department of Canadian Heritage gave the Mi'kmaq Burial Grounds Research and Restoration Association the $66,060 grant under the Aboriginal Languages Initiative. This money went toward the Mi'kmaq language project in Nova Scotia's Lunenburg County. While it isn't a lot of money, it makes a big difference for the association. The program financed a retreat for 20 people in the fall as well as regular ongoing language classes within the community, Petit Pas said. "We have, on average, about 40 people that attend the lessons, and so you can imagine what that does," Petit Pas said. "When they meet they're conversing so we're finding that it's quite a success." According to the 2011 Statistics Canada census, Mi'kmaq is one of the top 10 spoken mother tongue Aboriginal languages in Canada, with 8,030 speakers. ? *Access full article below*: http://www.cbc.ca/news/politics/mi-kmaq-is-making-a-comeback-in-a-nova-scotia-community-1.2557138 ? -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Tue Mar 25 20:47:40 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Tue, 25 Mar 2014 13:47:40 -0700 Subject: Sapatk=?UTF-8?Q?=E2=80=99ayn_?=Cinema Message-ID: SAPAATK'AYN CINEMA 2014 ? NATIVE AMERICAN FILM FESTIVAL ?Revitalizing Native Languages March 28-29, 2014? http://webpages.uidaho.edu/sapaatkayncinema/ [image: Inline image 1] -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: SPK8x11.jpg Type: image/jpeg Size: 480059 bytes Desc: not available URL: From cashcash at email.arizona.edu Tue Mar 25 21:19:07 2014 From: cashcash at email.arizona.edu (Phillip E Cash Cash) Date: Tue, 25 Mar 2014 14:19:07 -0700 Subject: Mohawk language circle aims to strengthen identify (fwd link) Message-ID: AUDIO *Mohawk language circle aims to strengthen identify* By Bonnie O?Sullivan, Special to, CBC News Posted: Mar 25, 2014 2:22 PM ET Last Updated: Mar 25, 2014 3:44 PM ET The Tsi Kionhnheht Ne Onkwawenna Language Circle in Tyendinaga Territory received $43,080 for a language project from the Aboriginal Languages Initiative, a Canadian Heritage program. The money went towards hosting and recording two, three-day workshops where first- and second-language speakers from the seven Mohawk communities in Canada gathered to discuss cultural topics. The initiative will hopefully keep the Mohawk language alive for generations to come as many of the fluent speakers age, said the organizers, Nathan Brinklow and Callie Hill. Access full article below: http://www.cbc.ca/news/politics/mohawk-language-circle-aims-to-strengthen-identify-1.2585047 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Wed Mar 26 17:36:34 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Wed, 26 Mar 2014 10:36:34 -0700 Subject: Quechua-Kichwa Night (fwd link) Message-ID: Center for Latin American and Caribbean Studies (NYU) and Queens Museum present: Quechua-Kichwa Night: Workshops and Performances Celebrating the Andean Indigenous Language March 30th, 3:00pm-6:00pm @ Queens Museum, NYC from the folks at Quechua Program @ NYU, thanks. http://clacs.as.nyu.edu/object/clacs.events.special.033014 http://www.queensmuseum.org/events/quechua-at-nyu-presents-quechua-kichwa-night-workshops-performances-celebrating-the- [image: Inline image 1] -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: 1939529_722031731152661_1327596791_n.jpg Type: image/jpeg Size: 125305 bytes Desc: not available URL: From weyiiletpu at gmail.com Thu Mar 27 18:38:06 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Thu, 27 Mar 2014 11:38:06 -0700 Subject: Dubbo MP Troy Grant welcomes NSW language nests in Wiradjuri (fwd link) Message-ID: Dubbo MP Troy Grant welcomes NSW language nests in Wiradjuri RICK MORTON, THE AUSTRALIAN MARCH 27, 2014 1:46PM *A TRADITIONAL Aboriginal language was spoken in the NSW Parliament for the first time in its 190-year history last night as National MP Troy Grant welcomed the government?s quest to preserve indigenous culture.* The O?Farrell Government has funded five ?language and culture nests? in key sites across the state. The first in Dubbo for the local Wiradjuri language was launched last year. ?The Wiradjuri nation expands from the Blue Mountains in the east, to Hay in the west, north to Nyngan and south to Albury,? Mr Grant, who is not indigenous, told the house last night during a private member?s statement. ?This has been the home of the Wiradjuri nation for more than 40,000 years. In any culture, language forms the foundation of a community. It is how we communicate and how our history is shaped, with stories told and customs and knowledge passed from generation to generation. Language is the way in which our communities evolve.? Access full article below: http://www.theaustralian.com.au/national-affairs/policy/dubbo-mp-troy-grant-welcomes-nsw-language-nests-in-wiradjuri/story-fn9hm1pm-1226866428188 -------------- next part -------------- An HTML attachment was scrubbed... URL: From weyiiletpu at gmail.com Fri Mar 28 17:07:29 2014 From: weyiiletpu at gmail.com (Phil Cash Cash) Date: Fri, 28 Mar 2014 10:07:29 -0700 Subject: ILAT note Message-ID: Greetings ILAT, Welcome to all the new subscribers! This is just a note to say I'm on travel at the moment so the news postings may slow down a bit. Have a nice day. Phil ilat mng -------------- next part -------------- An HTML attachment was scrubbed... URL: From run8139 at asu.edu Sat Mar 29 03:03:38 2014 From: run8139 at asu.edu (Jeston Morris) Date: Fri, 28 Mar 2014 20:03:38 -0700 Subject: ILAT note In-Reply-To: Message-ID: Thanks Phil! Have a safe and joyful travels! jeston On Fri, Mar 28, 2014 at 10:07 AM, Phil Cash Cash wrote: > Greetings ILAT, > > Welcome to all the new subscribers! This is just a note to say I'm on > travel at the moment so the news postings may slow down a bit. Have a nice > day. > Phil > ilat mng > -------------- next part -------------- An HTML attachment was scrubbed... URL: