This thesis investigates the phonetic and phonological properties of laryngeal distinctions in the consonant inventory of Tahltan, a northern Athapaskan language. This thesis does not examine the phonetic properties of all Tahltan consonants. Instead, this thesis focuses on the phonetic acoustic properties of plain stop consonants, which have been described inconsistently in Tahltan, to determine their laryngeal specification. This thesis also examines the observed patterns of behavior governing syllable structure to help determine the laryngeal specification of consonants in Tahltan. In addition, several morphophonemic processes are examined to determine the phonological laryngeal specification of consonants in Tahltan. Based on the phonetic findings, and observed patterns of behavior governing syllable structure, I will argue that stop consonants in Tahltan exhibit four laryngeal articulations: voiced, voiceless unaspirated voiceless aspirated and glottalized. Based on the morphophonemic evidence, I will argue that fricative consonants exhibit two laryngeal articulations: voiced and voiceless. Furthermore, I will argue that glottal stop is specified for the laryngeal specification [constricted glottis] (henceforth [CG]) and that [h] is specified for the laryngeal specification [spread glottis] (henceforth [SG]).

This thesis investigates the phonetic and phonological properties of laryngeal distinctions in the consonant inventory of Tahltan, a northern Athapaskan language. This thesis does not examine the phonetic properties of all Tahltan consonants. Instead, this thesis focuses on the phonetic acoustic properties of plain stop consonants, which have been described inconsistently in Tahltan, to determine their laryngeal specification. This thesis also examines the observed patterns of behavior governing syllable structure to help determine the laryngeal specification of consonants in Tahltan. In addition, several morphophonemic processes are examined to determine the phonological laryngeal specification of consonants in Tahltan. Based on the phonetic findings, and observed patterns of behavior governing syllable structure, I will argue that stop consonants in Tahltan exhibit four laryngeal articulations: voiced, voiceless unaspirated voiceless aspirated and glottalized. Based on the morphophonemic evidence, I will argue that fricative consonants exhibit two laryngeal articulations: voiced and voiceless. Furthermore, I will argue that glottal stop is specified for the laryngeal specification [constricted glottis] (henceforth [CG]) and that [h] is specified for the laryngeal specification [spread glottis] (henceforth [SG]). / Arts, Faculty of / Linguistics, Department of / Graduate

The Tahltan language is endangered and at a critical juncture because there are now fewer than 30 fluent speakers. The Tahltan Nation is working to change this by creating many different opportunities for language learning, focusing on programming, documentation, and professional development and training. One way that our language is being revitalized is through immersion programs for young children. Using ‘Tahltan Voiceability’ as the overarching methodology, this study reports on the language nest model as an immersion method of Indigenous language revitalization in Tahltan communities in northern British Columbia. Parents, language mentors, and administrators shared their perspectives and experiences regarding the way in which K’asba’e T’oh (the Dease Lake Language Nest) began in Tātl’ah (Dease Lake), how things are progressing, and what motivated and continues to motivate people to be involved. Through an analysis of these conversations, I share esdahūhedech (their tellings) and report on emerging themes. With this immersion setting in place, there is hope that this program will create speakers, inspire others to learn our language, and be part of increasing the proficiency of language learners, thereby moving our language out of the endangered status. This study is part of a growing body of research in Canada studying language nests to promote the intergenerational transmission of Indigenous languages. / Graduate

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