A reason to learn and preserve the language that is used in your community is to keep a culture alive, be unqiue and different from other cultures. Have a language to speak and some way of communicating back and forth with other people. The elders of our communities have used our language throughout their lives, they were forced to learn the English language, and now we should be forced to learn our native language. With no if and’s or buts about it.
During the past 100 years or more, some 10 of Canada's once-flourishing Aboriginal languages have become extinct, and at least a dozen are on the brink.
As of 1996, only three out of 50 Aboriginal languages - Cree, Inuktitut and Ojibway - had large enough populations to be considered truly secure from the threat of extinction in the long run. This is not surprising in light of the current situation. Of some 800,000 persons who claimed an Aboriginal identity in 1996, only 26% said an Aboriginal language was their mother tongue, and even fewer spoke it at home.
The 50 Aboriginal languages belong to 11 major language families - 10 First Nations and Inuktitut. Some of these families are large and strong, others small and vulnerable.
The three largest families together represent 93% of persons with an Aboriginal mother tongue. About 147,000 people have Algonquian as mother tongue, the family that includes Cree and Ojibway. Another 28,000 have Inuktitut, and 20,000 have Athapaskan. The remaining eight language families account for 7% of persons with an Aboriginal mother tongue, an indication of these languages' relative size.
Since a large base of speakers is among the essential factors to ensure long-term viability, the more speakers a language has, the better are its chances of survival. Inuktitut, Cree and Ojibway all boast more than 20,000 people with an Aboriginal mother tongue.
In contrast, endangered languages rarely have more than a few thousand speakers, and often they have only a few hundred. For instance, the two smallest and weakest language groups, Kutenai and Tlingit, have mother tongue populations of only 120 and 145 respectively.
Aboriginal languages underwent steady erosion between 1981 and 1996
Between 1981 and 1996, most Aboriginal languages experienced a steady erosion in linguistic vitality. Although the number of people reporting an Aboriginal mother tongue increased nearly 24% during ...
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... tongue at home. However, in 1996, when these children were in their mid- to late-teens, only 76 still used their mother tongue as their home language. This indicates a serious loss in home language, but the decline did not stop there.
As youth move out of the original family home, marriage, entry into the labour force, and a different, often large, urban environment can further accelerate their language decline. While this was true for both sexes, it was particularly noticeable among women. One reason may be that they are more likely than men to leave reserves for other locations where the chances of marrying non-Aboriginal people are higher.
Erosion of languages can be difficult to resist if an individual does not have the support of a closely-knit community and is immersed in the language and culture of the dominant society.
Aboriginal elders, teachers and other leaders are well aware of the gravity of the linguistic situation, however, and are taking steps to preserve indigenous languages. These include such measures as language instruction programs, Aboriginal media programming, and the recording of elders' stories, songs and accounts of history in the Aboriginal language.
“Standard English was imposed on children of immigrant parents, then the children were separated from native English speakers, then the children were labeled “inferior” and “ignorant” (Hughes 70) because they could not speak Standard English. In addition to feeling inferior about their second language skills, these students also felt inadequate in regard to speaking their own mother tongues” (qtd in Kanae)
For this summary I watched a video called Voices of the World: The Extinction of Language and Linguistic Diversity. The video starts off with how people believe that there are about 6, 000 languages. David Crystal talks about how with all these different languages half of them are endangered of becoming extinct. Each different language offers a different point of view of the world and culture. He said that if different languages are lost then “we lose the meaning what is it to be human.”
Although the Canadian government has done a great deal to repair the injustices inflicted on the First Nations people of Canada, legislation is no where near where it needs to be to ensure future protection of aboriginal rights in the nation. An examination of the documents that comprise the Canadian Constitution and the Charter of Rights and Freedoms reveal that there is very little in the supreme legal documents of the nation that protect aboriginal rights. When compared with the United Nations Declaration on the Rights of Indigenous Peoples it is clear that the Canadian Constitution does not acknowledge numerous provisions regarding indigenous people that the UN resolution has included. The most important of these provisions is the explicit recognition of First Nations rights to their traditional lands, which have a deep societal meaning for aboriginal groups. Several issues must be discussed to understand the complex and intimate relationship all aboriginal societies have with the earth. Exploration into the effects that the absence of these rights has had the Cree of the Eastern James Bay area, will provide a more thorough understanding of the depth of the issue. Overall, the unique cultural relationship First Nations people of Canada have with Mother Earth needs to be incorporated into the documents of the Canadian Constitution to ensure the preservation and protection of Canadian First Nations cultural and heritage rights.s
Fleras, Augie. “Aboriginal Peoples in Canada: Repairing the Relationship.” Chapter 7 of Unequal Relations: An Introduction to Race, Ethnic and Aboriginal Dynamics in Canada. 6th ed. Toronto: Pearson, 2010. 162-210. Print.
Reed, Kevin, Natasha Beeds, and Barbara Filion. Aboriginal Peoples in Canada. Toronto: Pearson Canada, 2011. Print.
The needs of Aboriginal youth are not being met in mainstream systems. Undoubtedly, with the high dropout rate of “7 out of 10 first nation youth drop out of school” (Donovan, 128), the school system is failing them. Across Canada only “23 percent of the Aboriginal population has their high school diploma” (Donovan, 129). Aboriginal people make up the youngest and fastest growing segment of our population, and yet many still have significantly less education than the general population.
Being made of diverse peoples, and being able to continue to use your own language may seem preferable as we encourage individuality and do not want anyone to disappear into the soup. This stand, however, also means that more people are needed as interpreters and that more programs and information needs to be readily available to ensure understanding. More people would have jobs associated with interpretation, whether on paper or face-to-face, in order to deal with the transition. If English was the official language, instead of just having interpreters in public places, there would be opportunities to learn the language with classes, etc. Presently, immigrants expect to have to learn some of English to get by, while the children have to learn it on their own to survive in school. With English as an official language, we would feel compelled to offer help to those we expect to learn the language. In part of Canada, where there are two languages, children are taught both languages. If we had an official language we would be responsible for insuring that everyone gets a chance to learn the language. As seen in the statutes of Section 3-3-31 of the Mississippi code, “…the purpose (of the st...
The first interpretation of sovereignty that is examined by Flanagan views sovereignty in an international sense. Sovereignty for these leaders means gaining more international power and acceptance. Flanagan argues that major international bodies such as the United Nations will be accepting such an attempt at sovereignty (71). As the second largest country in the world the geographical constraints on uniting Aboriginal people living across the country plays a significant factor. Flanagan also points to the diversity within this group; there are over six hundred bands across the ten provinces in Canada in more than 2,200 reserves. Compounding the geographical constraints facing their unity, Aboriginal bands in Canada often differ from each other significantly in their culture including language religion/customs (Flanagan 71). Many Aboriginal people now choose to live off reserve which further complicates their unity (Flanagan 73). Flanagan highlights that as many small bodies they would not be able to survive in the competition of the international community. Current international governance is extremely complex and Flanagan argues it is unlikely for poor isolated people to succeed (73). One united aboriginal voice is also highly unlikely according to Flanagan; having been freed of one power most bands would not choose to become conne...
Across Canada and the United States there are many First Nations languages which are a part of the Algonquian language family, all of which with varying states of health. Although these languages share many characteristics of the Algonquian language family, the cultures, systems of beliefs, and geographic location of their respective Nations differentiate them. In being shaped by the landscape, cultures, and spirituality of the First Nations, the language brings the speakers closer to their land and traditions while reaffirming their identity as First Peoples. Using the Blackfoot Nation to further explore this concept, this paper will show that while language threads together First Nations culture, spirituality, traditions and land, as well as their identity, each of these essential components also maintain and revitalize the language.
To the indigenous community, country and story creates a strong cultural identity and is the starting point to their education. The second outcome; connected with and contribute to their world, is shown through the experience and learning of the indigenous culture and the history of the country and land they live in. Outcome three; strong sense of wellbeing is shown through enhancing indigenous children’s wellbeing socially, culturally, mentally and emotionally through learning about their heritage, country and history through the stories passed down through generations and gaining a sense of belonging and self identity. Both outcome four and five; confident and involved learners and effective communicators are important as they show a unity and understanding between the indigenous culture through learning about the country and stories together about the indigenous
Nurses playing an important role in communication with the patient. ”communication is a life long learning process for nurse.’’(P & P). Nurses are working with patients and their families from their birth to death. It is mandatory to the nurse to maintain or create a therapeutic relationship, communication throughout their caring process. For effective communication the nurse should understand their cultural belief, and values, etc. One person’s personal beliefs, traditions and values can influence their recognition of their health and wellness. Based on that they will choose their medical care and treatment. (Nadline Caron). Aboriginal people are the original inhabitants of the Canadian land. Aboriginal peoples are living with their
For the past 500 years the native inhabitants of this land have lived a legacy amongst and became subordinates to the European colonialists. They have had to adhere to stipulations that did not translate into their way of understanding and life ethos, and were misinterpreted. “The misunderstanding of my ancestors at treaty was linguistic and conceptual. We did not understand your language or your concepts of property” (Johnson 2007:41). The legacy consists of poverty, powerlessness, and the breakdown of social cohesion that plague so many Aboriginal families and communities. These conditions did not come about by chance or failure to modernize. They were created by past policies that systematically dispossessed Aboriginal people of their lands and economic resources, their cultures and languages, and the social and political institutions through which they took care of their own (Brant-Castellano 2001:5). Due to colonial and imperial impositions the majority of Canada’s Indigenous population is amongst the most highly excluded, poverty stricken, oppressed, and disadvantaged groups. Within the past half century, Aboriginal peoples have been relentless and determined in their struggle to attain self-determination, maintain their treaty rights and dispute rightful control of land possession matters. By means of mobilization and resistance movements they have contested and are challenging the policies that originated with colonialism and continue with government policies of the present day. The following essay will begin with a timeline of significant dates in the history of colonial and present day policy and law making that governing powers have applied and imposed on First Nation populations. A portion of the paper will cover a h...
Ordinarily, Native American tribes were separated by ethno-linguistic groups. The immense linguistic diversity was due to the isolation and disperses of the tribes all throughout the United States. The surviving languages were not numerous and they had the widest geographic distribution that was all over the country. A few became combined with roots of other tribe languages, which evolved new languages and dialects causing a great deal of miscellany and variety. Unfortunately, a large quantity of these languages became extinct with the European contact the...
In the United States, an emphasize in learning the dominant language, English for example, can inevitably put other languages within the country in extinction. In reality, there are many other spoken languages in the United Sates, like those spoken by Native Americans, that are becoming endangered because of the immensity of more used languages. One may ask, what is an endangered language? According to Michael Cahill (Bonvillain), who has studied and researched many different endangered languages around the world, a language is endangered when "it is in fairly eminent danger of dying out." Cahill states two ways to quickly identify when a language is on its way to becoming endangered. One is when the "children in the community do not speak the native language of their parents, and the other is when there are only a small number of people left in the ethnolinguistic community" that know how to speak the language (Bonvillain). In specific, the Cherokee language fits into the category of an endangered language in the United Sates because less and less speakers speak it and because it is taught less often to younger generations as well. Although Cherokee, a language containing its own rules in grammar, morphemes, syntax, and phonetics, was once a language spoken in vast areas around the United States by native peoples, the language struggles to survive albeit historical foreign attack and current domination of other languages such as English.
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a