The overall goal of this paper is to explore the various learning strategies of our Ancestors with one purpose in mind, to find a way to strengthen our hul’q’umi’num’ revitalization efforts. Particularly, the research considers hul’q’umi’num’ in the context of a much larger system, that is, its relationship to the land, the culture and its people. It is my idea that studying language within this cultural context and relating language recovery strategies to canoe ceremonial practices and experiences will reveal a preferred Coast Salish learning sequence, necessary values and the essential attitudes required for reclaiming an Indigenous language. In essence, it will teach us how to live and learn from a supernatural being like hul’q’umi’num’. What I have come to realize is that this canoe learning model, a gift from the Elders, has been left to help us understand that learning progresses through a sacred process that is reliant on two domains. To be exact our learning model is entrenched in two separate but mutually supporting worlds; a spiritual world and a physical world. I argue that defining these unique learning techniques will reveal a natural learning sequence and a natural learning framework that ultimately, will assist language teachers in developing lessons from a Coast Salish perspective. / Graduate

Poster exhibited at GPSC Student Showcase, February 24th, 2016, University of Arizona. / This project was aimed at evaluating the implementation of Lampung language revitalization program in educational settings in Indonesia. The result of this project was used as input for the improvement of the design of the program and for the formulation of language planning and policies that could effectively support the success of the program. Lampung language is an indigenous language primarily spoken in the Province of Lampung, Indonesia. The language has two dialects: Lampung Api and Lampung Nyo. In 2000, Lampung Api had 827,000 speakers, and Lampung Nyo had 180,000 speakers (Lewis, et.al, 2015). In spite of these figures, native Lampung ethnics under 20 years old commonly do not speak the language anymore both at home and outside, as they prefer speaking in Indonesian. Gunarwan (1994) even predicted that in 75 – 100 years, the language could be extinct. Since 1997, the language has been taught for 2 hours a week in grade 1 – 12. However, the result has never been evaluated, although the trend of diglossia remains strong and more massive. This study, then, tried to fill this gap.

acase@tulane.edu / Dictionaries play a unique role in the popular imagination of modern American English speakers; monolingual English dictionaries have the final say in language and are the gatekeepers between “good” language and “bad.” The supreme authority of dictionaries can lend authenticity and legitimacy to Native American languages undergoing revitalization. But revitalization dictionaries are more than just an authority on the language. Revitalization dictionaries can expand language use, legitimize neologisms and chronicle cultural practices associated with certain terminology. However, dictionaries do not appear from thin air, and many decisions made during compilation in regards to everything from content to format have lasting impact on the effectiveness and usability of a revitalization dictionary and on the way in which the language in general is used or valued. This dissertation describes the process of compiling the New Tunica Dictionary. It looks at the social legacy of dictionaries in English-speaking society and discusses the ways in which the authority ascribed to dictionaries is leveraged in Tunica language revitalization. The challenges inherent in revitalizing and codifying a once-sleeping language are explored, such as how ambiguities of meaning were resolved when choosing dictionary headwords. It outlines basic Tunica grammar and the ways in which the Tunica Language Project leverages grammar rules in the creation of neologisms for inclusion in the dictionary. It describes the lexicographic underpinnings of the New Tunica Dictionary and details the technical and practical decisions the author undertook as the primary lexicographer. Sample pages of the print and app versions of the dictionary are given. Finally, as a work grounded in community-engaged scholarship, this dissertation discusses the ways in which the process of dictionary compilation encouraged learner excitement and involvement in the overall revitalization project. The dictionary produced in conjunction with this dissertation is intended to be a resource for scholars, language activists, and Tunica language learners for generations to come. / 1 / Patricia Anderson

This dissertation reports findings from a study documenting the use of multimedia technology among Indigenous language communities to assist language learners, speakers, instructors, and institutions learn about multimedia technologies that have contributed to Indigenous language revitalization, education, documentation, preservation, and maintenance. The overall study used an adapted technacy framework to investigate how Indigenous language advocates holistically understand, skillfully apply and communicate creative and balanced technological solutions that are based on understanding of contextual factors (Seemann & Talbot, 1995). The research presented is based on a survey of individuals who used technology for Indigenous language revitalization purposes, as well as on case studies of students of the American Indian Language Development Institute (AILDI) who enrolled in the technology course, Computer Applications for Indigenous Language Communities. The survey provided an overview of the types of technologies Indigenous communities are using for the revitalization of their language. In the study, case studies were also conducted to provide an in-depth understanding of where, when, why, and how users are implementing these technologies in their home, communities, and schools. Research questions, participants, and data collection were organized and analyzed according to three levels: multimedia technology use among Indigenous language communities, Indigenous language institutes and technology training, and AILDI student case studies.Many Indigenous communities are facing language endangerment and extinction and are looking for ways to preserve, document, revitalize and maintain their languages. One way is the integration of technology. Findings from the study suggest that the language goals of the community need to be determined prior to the incorporation of technology in these efforts. The study also found that regardless of the size of the community, opportunities for using technology in Indigenous language revitalization efforts were shaped by literacy and oral proficiency of the community, as well as linguistic and cultural, social, economic, environmental, and technological factors as expressed in the adapted technacy model. Overall, the study underscored the importance of taking context into consideration in order to make grounded choices about technology as a component of contemporary language revitalization efforts.

The Pacific coast of Russia on the Kamchatka peninsula is home to a small indigenous group of traditional fishermen who call themselves Itelmens. The total population of Itelmens is a little over 3,000 people. Over the last three decades Itelmens have been successful in revitalizing their culture and maintaining traditional subsistence activities, cuisine, crafts, and dance. Sadly, this cannot be stated about the Itelmen language- “a severely endangered language-- which has about 5 native speakers left. Despite the language revitalization measures that have been actively undertaken by Itelmen language specialists since the 1980s, Itelmens continue to lose their speakers with no new speakers appearing. This sociolinguistic research aims to analyze the history of language loss, contemporary state of the language, spaces that the language is taught and practiced, and the circumstances that work for or against the active language revitalization among Itelmens. The intellectual merits of this study include gaining a better understanding of the nature of the reversing language shift processes and language vitality that occur in communities with a small number of speakers. The ultimate goal of this community-oriented research was to search for language revitalization initiatives that might work in the Itelmen case under the given social, political, and economic circumstances. Therefore, this study is offering multiple language revitalization initiatives that should be implemented both in rural and urban areas for fruitful development of the Itelmen language. These initiatives include the participation of all generations in the process and the introduction of multi-media and technology.

This thesis concerns a study of an elementary school Cree bilingual program. Students’ language proficiency, attitudes and academic performance were analyzed and parent and teacher interviews were conducted to assess the program’s effectiveness and to determine how well it meets community needs and expectations. The study found that students were learning Cree vocabulary but developing only limited communicative ability and they were not able to converse. The study also found that Cree Program students had positive attitudes toward Cree language and culture, and that their performance in other subject areas was not negatively affected by their focus on Cree language learning. Adult interviews demonstrated that parents and teachers had realistic assessments of students’ performance, but that they were strongly committed to the program. Parents demonstrated that they were very engaged in their children’s education. / October 2006

This thesis concerns a study of an elementary school Cree bilingual program. Students’ language proficiency, attitudes and academic performance were analyzed and parent and teacher interviews were conducted to assess the program’s effectiveness and to determine how well it meets community needs and expectations. The study found that students were learning Cree vocabulary but developing only limited communicative ability and they were not able to converse. The study also found that Cree Program students had positive attitudes toward Cree language and culture, and that their performance in other subject areas was not negatively affected by their focus on Cree language learning. Adult interviews demonstrated that parents and teachers had realistic assessments of students’ performance, but that they were strongly committed to the program. Parents demonstrated that they were very engaged in their children’s education.

Hedekeyeh Hots’ih Kāhidi – “Our Ancestors Are In Us,” describes a Tahltan worldview, which is based on the connection Tahltan people have with our Ancestors, our land, and our language. From this worldview, I have articulated a Tahltan methodology, Tahltan Voiceability, which involves receiving the teachings of our Ancestors and Elders, learning and knowing these teachings, and the sharing of these teachings with our people. By giving voice to our Ancestors and Elders, as well as to all of our people, it sets the stage for research that is useful, relational, and transformative. Tahltan Voiceability speaks not only to the methodology of this study, but also the way in which the voices of my people can gain strength and healing from the revitalization of our language. Conversations with fluent speakers, language teachers, educators, administrators, and language learners informed this investigation with their ideas and experiences regarding Tahltan language revitalization. The learnings from the research are presented in such a way as to honour all voices, using different modes of written expression woven throughout the dissertation. The organization of the dissertation is based upon physical manifestations – examples of art – that have played key roles in my Tahltan journey. This investigation addressed the following questions: How can Tahltan language revitalization positively affect the lives of my people? In the past and present, what has been done to maintain, preserve, and revitalize our Tahltan language? In the future, what do my people need to do to continue to maintain, preserve, and revitalize our Tahltan language? In terms of positive effects, language revitalization can be the start of a process in which we begin to heal from the impacts of past losses by reclaiming our language, culture, and identity, thereby allowing our voices to become stronger and healthier. My people need to identify the steps and actions we need to take in the areas of health, education, social development, and Aboriginal rights and title, so that we can revitalize our language and heal at the same time. From what I learned from co-researchers, scholars who have worked with our Tahltan communities, other Indigenous community language revitalization experts, and international language revitalization scholars, I have provided suggestions to a newly formed Tahltan Language Authority dealing with the assessment of the language, community support, and language revitalization programs being used in British Columbia and other parts of the world. Finally, I speak about Tahltan identity, the process of language revitalization, and the connection between language revitalization and healing as forms of empowerment for my people. / Graduate

This thesis concerns a study of an elementary school Cree bilingual program. Students’ language proficiency, attitudes and academic performance were analyzed and parent and teacher interviews were conducted to assess the program’s effectiveness and to determine how well it meets community needs and expectations. The study found that students were learning Cree vocabulary but developing only limited communicative ability and they were not able to converse. The study also found that Cree Program students had positive attitudes toward Cree language and culture, and that their performance in other subject areas was not negatively affected by their focus on Cree language learning. Adult interviews demonstrated that parents and teachers had realistic assessments of students’ performance, but that they were strongly committed to the program. Parents demonstrated that they were very engaged in their children’s education.

This study examines the relationship between tonal phonetics, tonal reduction and orthographic patterns produced by Me'phaa Vátháá speaking teachers. It discusses these patterns in the context of Indigenous education in Mexico and of the language ideologies held by the teachers, which have parallels to those held by speakers of Spanish and practitioners of language revitalization. Its main finding is that tones undergo phonetic changes which reduce their relative psychoacoustic distances, and this combines with the writing practices of the teachers (in which they repeat the words to themselves at varying speeds) to produce hesitation when writing the tonal markers. This is framed in an ideological process of privileging writing as the ideal form of language revitalization, and of rejection of variants and spelling 'mistakes', which results in further linguistic insecurity by the teachers. This has repercussions for the revitalization of the language, in that teachers sometimes choose not to write in Me'phaa Vátháá, particularly in contexts involving technology such as social media, out of fear of making 'mistakes'. In studying these phenomena, this study also describes the processes of tonal reduction in Me'phaa Vátháá and describes its similarities and differences with the reduction described for other tonal languages such as Mandarin, Thai and Triqui. Tonal reduction processes in Me'phaa Vátháá are not an exact match to any of these languages, which suggests that, while reduction is universal, it has language-specific expressions, which suggest that reduction typologies should be further studied. In addition to this, the study offers a report on the process of tonal spelling learning by adults who didn't receive this training as children. This is relevant to both educational and language planners, as well as to practitioners of language revitalization.