A worksheet, a whiteboard, a teacher-learner: leveraging materials and colonial language frames for multimodal indigenous language learning

Indigenous African languages have often suffered neglect in health development campaigns until recently. Considering the multi-faceted effects of the COVID-19 pandemic on different peoples and societies worldwide, this article argues that vaccine campaigns in African settings cannot be impactful if they are not disseminated in the indigenous African languages. The article is hinged on Salawu’s model of indigenous language for development communication, which affirms the connection between language of communication and people’s understanding of the message communicated. The study employed a survey experimental research method. Using the pool sampling technique, both online and offline questionnaires were used to survey the opinions of 191 Nigerian and 114 South African respondents in Lagos and Mafikeng, respectively, about dominant indigenous languages used for COVID-19 vaccine messages, their degree of understanding vaccine messages and their acceptance or rejection of the vaccine messages. Interview sessions were conducted with five purposively selected health communication and media experts to determine the significance of and challenges encountered in the use of indigenous African languages for COVID-19 vaccine campaigns. The quantitative data were analysed using descriptive and inferential statistical tools, such as frequency count and percentage, chi-square, percentile and logistic regression; while the qualitative data were thematically analysed. While respondents mostly identified with messages in Yoruba, Igbo, Setswana and isiZulu, a few respondents identified with a combination of languages, although these languages did not influence their acceptance of vaccines.

Children, childhoods and bilingualism: Exploring experiences, perspectives and policies

Universities must support Indigenous language reclamation; this includes training Indigenous language teachers. Though specialized programs are offered across Canada, they have not provided Indigenous language teachers with the training or support they need to teach languages in ways that will create new speakers, expand language use, and combat the erasure and silencing of Indigenous languages. This article triangulates findings from an environmental scan on professional learning for Indigenous language teachers, a literature review on good practices in Indigenous language teacher training and Indigenous language pedagogies, and the self-study (Pinnegar & Hamilton, 2009) of faculty members and an Indigenous organization lead involved in the development and delivery of the University of Winnipeg’s Indigenous Languages programs. We explore evidence of the need for Indigenous language teacher training; examples of relevant programs; as well as opportunities, challenges and promising practices in Indigenous language teacher training, and implications for language revitalization.

Many Indigenous languages in Canada are facing the threat of extinction. While some languages remain in good health, others have already been lost completely. Immediate action must be taken to prevent further language loss. Throughout Canada’s unacceptable history of expunging First Nations’ ways of life, systemic methods such as residential schools attempted to eradicate Indigenous cultures and languages. These efforts were not entirely successful but Indigenous language and culture suffered greatly. For Indigenous communities, language loss impaired intergenerational knowledge transfer and compromised their personal identity. Additionally, the cumulative effects of assimilation have contributed to poor mental and physical health outcomes amongst Indigenous people. However, language reclamation has been found to improve well-being and sense of community. To this objective, this paper explores the historical context of this dilemma, the lasting effects of assimilation, and how this damage can be remediated. Additionally, we examine existing Indigenous language programs in Canada and the barriers that inhibit the programs’ widespread success. Through careful analysis, such barriers may be overcome to improve the efficacy of the programs. Institutions must quickly implement positive changes to preserve Indigenous languages as fluent populations are rapidly disappearing.

ABSTRACTBy 2050, the majority of Australia’s surviving Indigenous languages are likely to become extinct. The intergenerational transmission of languages in which children acquire languages from their parents and grandparents is a key mechanism for reversing language shift, but many Australian children whose parents speak an Indigenous language do not speak that language. Using a unique, national survey of Australian Indigenous children, I identify factors associated with the successful intergenerational transmission of Indigenous languages within Aboriginal and Torres Strait Islander families. Results highlight the importance of parents’ language use. Although community-level characteristics account for some of the variance in successful language transmission, parents who use Indigenous languages at home, speak them as well as they speak English, and do not also speak a creole language are more likely to pass those languages onto their children.

Linguistic diversity, official language choice and human capital

Issue addressedHealth promotion resources in Aboriginal and Torres Strait Islander (Indigenous) languages are being widely translated and disseminated at the community, health service and government level. In addition to outlining the relevant Australian policy context and evidence base, this study sought to describe the availability and characteristics of COVID‐19 and maternal health promotion resources incorporating Indigenous languages.MethodsHealth promotion resources published online between June 2005 and June 2020 were identified by a desktop scan and screened against quality inclusion criteria. A content analysis by resource type, health topic, purpose, use of language and source was conducted.ResultsA total of 215 resources was eligible for inclusion, incorporating 50 different Indigenous languages and representing a varied approach to language use and health promotion. Almost 7 times as many COVID‐19 resources were identified than maternal health materials.ConclusionsIn contrast to maternal health, COVID‐19 has seen a sharp rise in the number of health promotion resources produced in language, especially in formats capable of streamlined replication in multiple languages. Strong use of narrative, storytelling and alternative primary aims such as language education suggests potential for greater collaboration between health promotion organisations and other community groups and services. Bilingual resources may have applications for communities where traditional language knowledge is being reawakened.So what?Emerging capacity to efficiently produce health promotion resources in multiple Indigenous languages could be capitalised for health topics beyond COVID‐19. However, further research in determining best practice and user perspectives is essential in guiding the development of these resources.

Language is the human universal mode of communication, and is dynamic and constantly in flux to accommodate user needs as individuals interface with the changing world around them. However, we know surprisingly little about how language responds to market integration, a pressing force affecting indigenous communities worldwide today. While models of culture change often emphasize the replacement of one language, trait or phenomena, with another following socioeconomic transitions, we present a more nuanced framework. We use demographic, economic, linguistic and social network data from a rural Maya community that spans a 27-year period and the transition to market integration. By adopting this multivariate approach to the acquisition and use of languages, we find that whilst the number of bilingual speakers has significantly increased over time, bilingualism appears to be stable rather than transitionary. We provide evidence that under conditions where indigenous and majority languages provide complementary social and economic payoffs to individuals and the community, both can be maintained. Our results indicate the possibility of predicting the circumstances under which indigenous language use is sustained and equally those under which they are at risk. More broadly, they point to the evolutionary dynamics that shaped the current distribution of the world’s linguistic diversity.

Language is the human universal mode of communication, and is dynamic and constantly in flux accommodating user needs as individuals interface with a changing world. However, we know surprisingly little about how language responds to market integration, a pressing force affecting indigenous communities worldwide today. While models of culture change often emphasize the replacement of one language, trait, or phenomenon with another following socioeconomic transitions, we present a more nuanced framework. We use demographic, economic, linguistic, and social network data from a rural Maya community that spans a 27-year period and the transition to market integration. By adopting this multivariate approach for the acquisition and use of languages, we find that while the number of bilingual speakers has significantly increased over time, bilingualism appears stable rather than transitionary. We provide evidence that when indigenous and majority languages provide complementary social and economic payoffs, both can be maintained. Our results predict the circumstances under which indigenous language use may be sustained or at risk. More broadly, the results point to the evolutionary dynamics that shaped the current distribution of the world’s linguistic diversity.

The use of indigenous African languages in official circles has largely been determined by Africa's contact with the west. In particular this has been the usage of English, French and Portuguese in most of Africa's colonial world. This has attracted the use of such terms as Anglophone, francophone and Lusophone, respectively, even after African governments have attained independence from their colonial masters. To a large extent, the influence of English has been determined by colonial governments' and natives desire for their academic pursuits and not necessarily by the wider use of indigenous African languages. For sociolinguistic purposes English, French and Portuguese, largely, have been conveniently used for communicative purposes. It is also notable that Christian missions have had a significant role in the establishment of these ex-colonial languages. As a result these languages have had much influential institutional forces, where they have emerged as languages of power and prestige over indigenous African languages. In this article reasons for learning and development using ex-colonial languages are amply given and the reader is given the responsibility to assess the powerful position of English and other ex-colonial languages in education and social practice and in the over all national development of institutional forces, such as new governments that have emerged, societies and communities at large. The neglect to address the effective use of indigenous African languages has been the prime factor in the lack of using these indigenous African languages as media of instruction and in their use in national development, science and technology for the majority. Language is the normal medium that a given group knows best, which provides the necessary skills for human to become effective and efficient for there to be overall national development. The central argument, therefore, is that the language used by the majority is important for human resources training and vital for overall national development. Lwati: A Journal of Contemporary Research Vol. 4 () 2007: pp.55-74

While research on Amazonian languages shows controversial data about the universality of recursive structures, researchers in language acquisition with Indo-European and East Asian languages have shown that complex recursive constructions are acquired very early by children. This study contributes to both debates about recursive structures in indigenous languages and the acquisition of recursion by children. We tested the comprehension of multiple embedded genitive constructions in Wapichana and English to answer two distinct questions: (1) Does the Wapichana grammar accept recursive genitives? (2) If yes, do Wapichana children acquire the multiple embedded genitives at a similar rate as English speaking children? Our data show that the interpretation of recursive genitives in English and Wapichana by adult speakers is exactly the same. Moreover, we show that both groups of children acquire multiple embedded genitives very early, but only achieve adult performance after the age of seven.

Nowadays, digital language use such as reading and writing e-mails, chats, messages, weblogs and comments on websites and social media platforms such as Facebook and Twitter has increased the amount of written language production for most of the users. Thus, it is primarily important for speakers of minority languages to have the possibility of using their own languages in the digital world too. The FinUgRevita project aims at providing computational language tools for endangered indigenous Finno-Ugric languages in Russia, assisting the speakers of these languages in using the indigenous languages in the digital space. Currently, we are working on two Finno-Ugric minority languages, namely, Udmurt and Mansi. In the project, we have been developing electronic dictionaries for both languages, besides, we have been creating corpora with a substantial number of texts collected, among other sources like literature, newspaper articles and social media. We have been also implementing morphological analyzers for both languages, exploiting the lexical entries of our dictionaries. We believe that the results achieved by the FinUgRevita project will contribute to the revitalization of Udmurt and Mansi and the tools to be developed will help these languages establish their existence in the digital space as well.

Indigenous Languages in Parliament and Legislation: Comparing the Māori and Indigenous Australian Experience

In this article, we examine the relationship between Indigenous language use and community-based well-being among four Nahua ethnic groups in Mexico, taking into account the role of positive emotions related to speaking the heritage language as a mediator of the influence of its use in the family domain on community-based well-being. We employ an emic community-based well-being scale, a second scale measuring the use of Nahuatl and Spanish across different domains of social life, and a third scale measuring positive emotions related to the use of Nahuatl in order to examine the relationship between Nahuatl use and community-based well-being, in a sample (N = 552) of Indigenous Nahua participants (55.4% female, Mage = 37.9, SD = 18.3) coming from four different regions of Mexico. Results from the mediation analysis revealed that the relation between the frequency of Nahuatl use and community-based well-being in the total sample is partially mediated by experiencing positive emotions related with Nahuatl use. Furthermore, the relation between Nahuatl use and community-based well-being was also found to be moderated by group membership. Our study confirms that the role of heritage language use for Nahua communities in Mexico is beneficial and that this effect is also significant in communities strongly affected by language loss and assimilation. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Language has long defined the discourse of African literature. Africa’s colonial experience has left its enduring legacy of colonial languages which have been imbibed to the detriment of the usage of indigenous African languages. Accordingly, even in the creation of literary works, the African writer has had to resort to the colonial languages as the medium of expression. Since it is implausible to think of the literature of a people outside the context of their languages, there has arisen a debate on the appropriate language that can be used in African literary expressions. One school of thought represented by Wali and Ngugi see it as absurd to refer as ‘African’, a literary work whose medium of expression is English (a foreign language). They argue that for any literary work to be truly “African”, it has to be written in an African indigenous language. Wali posits that until African writers come to terms with writing literary works in native languages they pursue a dead end. Ngugi also opines that language is so deeply rooted in culture that decolonization is impossible as long as English or any colonial language remain the medium of expression. He argues that using English as the medium of African literary expression amounts to linguistic imperialism. Achebe on the other hand, believes that African writers should embrace writing African literature in any foreign language because this offers African writers a useful means of reaching a wider audience and ensuring African literature a prominent space in the global literary landscape. There is also the alternative of African writers threading the middle ground in this debate by adopting and adapting the foreign language through translating from the foreign language to the local and vice versa to reach a wider audience, achieve universal intelligibility and acceptability. This review essay takes the position that African writers can use the tool of translation to promote the local languages through the process of adoption and adaptation.