ATMs in Hawaii Learn to Say “Aloha Mai”

Back in December we blogged about a project called Ike Kū‘oko‘a which aims to transcribe 60,000 pages of digital Hawaiian language newspaper text into searchable typescript. Some of the newspapers date back as far as 1834, and project organizers see them as a valuable resource for examining the history, culture and language of Hawaii over the past two centuries.

Today I heard about another interesting use for these newspapers: the Bank of Hawaii has mined them to find terminology used in banking ads. Why? The Bank is about to become the first bank ever to include a Hawaii language option at its ATMs. Over the course of the summer, the bank plans to enable more than 400 ATMs to conduct Hawaiian language transactions.

The move has been getting praise from proponents of Hawaiian language and culture. Peter Apo, a trustee of the Office of Hawaiian Affairs was quoted by Maui Now as saying, “It’s a milestone event that recognizes the Hawaiian language as a relevant form of mainstream communication.” Others have made the point that when people include Hawaiian in their day-to-day lives it helps ensure that it remains a living language.

Kudos to the Bank of Hawaii for their efforts!

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Want to be Inspired? Check out the New Chickasaw Language Website!

Earlier this week we got an exciting email from one of our Spoken First readers. She wanted to tip us off about a Chickasaw Language Channel that is now live on the website Chickasaw.tv. I had never heard of Chickasaw.tv before, so I was curious to check it out. I have to say, it’s an extremely well-done site, with information relating to all things Chickasaw, from the government to news to arts and creativity. Their section on language is one of the highest caliber Native language sites I’ve seen. I’d definitely recommend checking it out even if you don’t plan on learning Chickasaw. I’m sure you’ll find it inspiring.

I tried one of the language learning games—one where pictures of animals are matched with animal names—and I was pleased that I learned 4 out of 7 words on my first try. Not a bad start! Other interesting features include inspirational videos, stories, songs, and of course, language lessons. There is also information about language competitions and  camps, including language sports camps. I had never heard of language sports camps before, but I love the idea of learning a language while playing sports! It sounds so fun!

Overall, the site is excellent, but I do have one gripe with the lessons: the speakers talk very quickly (for a novice like me, anyway), and they speak in full sentences without chunking the words out. I couldn’t distinguish the individual words, which makes it difficult for me to repeat the sounds or have an understanding of what I’m trying to repeat. If I could make one recommendation to the creators of the site, it would be to create lessons where the student learns one word at a time. The word should be repeated slowly several times so the student can learn it with confidence. Then, after learning a number of other simple words, the words could be combined into a basic sentence that the student could repeat.

Anyway, my understanding is that the creators of the site are going to be updating it frequently with new lessons, info about language news and events, and other language-related features and information. I’m looking forward to seeing what they’re going to be posting in the coming weeks and months.

If you want to take a look for yourself, go to http://chickasaw.tv/ and click on the link for “language.” You can also find them on Facebook under the name Chickasaw.tv or follow them on Twitter (@chickasawtv).

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Language Fair Draws Over 650 Native Youth

Earlier this month, over 650 students in grades Pre-K through 12 participated in the 10th annual Oklahoma Native American Youth Language Fair in Norman, Oklahoma. Students competed in categories such as spoken language, poetry, language with song, and poster art. The skill and creativity of the participants were note-worthy, with crowd favorites including a Cherokee rendition of “The Twist” complete with poodle-skirted dancers.

Check out some of the footage of the event posted on Youtube to see what a great time everyone was having.

This year’s competition drew members of over 20 nations, including tribes from as far away as the American Southwest and Alabama. Parents and teachers of the students praised the popular fair, saying that the annual event gives the children something to look forward to every year. For many students, the opportunity to come together with other children also on the front lines of indigenous language revitalization efforts instills a deeper sense of purpose. It also provides each student with extra motivation to be at the top of his or her linguistic game—you want to beat the team who beat yours last year!

If you didn’t get to go to the fair this year, don’t worry—students are already planning what they’re going to do for next year’s competition. Look for applications to be made available for next year’s fair from the Sam Noble Oklahoma Museum of Natural History’s Native American Languages department in January of 2013.

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New Book Highlights Relationship between Place and Alaska Native Languages

Earlier this month, Sea Alaska Heritage published a book that was 20 years in the making—and according to reviewers, it was worth the wait. Haa Léelk’w Hás Aaní Saax’ú: Our Grandparents’ Names on the Land is a compilation of nearly 3,500 names of places in Southeast Alaska in Tlingit, Haida, Eyak, Askabascan, and other Alaska Native languages. Compiled by Dr. Thomas Thornton with the help of hundreds of elders and other knowledgeable members of local tribes, the book provides the Native names of local places, their English translations, and other information of note.

A press release from Alaska Heritage’s highlights on of the book’s anecdotes:

One story… tells of a great flood that forced people into the Interior. They migrated back several generations later after the water receded and even though many of the travelers had never seen their homeland, they were able to recognize places by the picturesque Tlingit names that had been passed down.

I thought this was especially interesting given that I’ve heard similar experiences described by people of other indigenous cultures. For example, descendants of the Cherokee who were driven away from their home lands during the Trail of Tears have described the haunting sensation of visiting their ancestral homelands for the first time and recognizing key locations purely on the basis of the stories and names handed down to them through the generations.

Indeed, one of the themes drawn out by the book is that Native names are often much more descriptive than their English counterparts. While English-speakers tend to name places after historical figures or other places (like Jonestown or New York), Native names generally provide information about the location itself. For example, Dzantik’i Héeni, which means “Flounder at the Base of the Creek” in Tlingit, describes an important source of subsistence living. You may be familiar with Dzantik’i Héeni by its English name, Juneau, the namesake of  Joe Juneau, who’s discovery of gold in the area in the late 1800′s lead to a major gold rush.

Xh’unei, Lance A. Twitchell, Assistant Professor of Alaska Native Languages at the University of Alaska Southeast, echoes the point that place and language are inextricably intertwined, writing, “our languages have developed in specific places for thousands and thousands of years. Within them we see patterns of migrations, grammar that allows us to see the world differently, and an ability to communicate more closely with our ancestors and the natural world around us.” Referring to the names in to book Twitchell writes, “When you think about it, and when you really try to use these names, you then realize that you are not just living in Anywhere, USA.”

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Colorado Makes Teaching Native Languages in Schools Easier

Back in February we told readers about a bill working its way through the Colorado General Assembly that would make it easier for schools to secure instructors for Native American language classes. The bill was designed to address a problem confronting public schools wanting to offer Navajo, Ute, or other Native language classes: not many certified teachers speak these languages.

Colorado Gov. John Hickenlooper’s signing of the bill into law earlier this week means that those who are best qualified to teach heritage languages–including elders and leaders from Native communities–can now be hired even if they lack a state teaching certificate. The law stipulates that for classes taught by an uncertified teacher, a certified teacher must also be present.

Kudos to Colorado for working to facilitate heritage language instruction in public classrooms!

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Free Source Code for Language App Made Available

Last week we blogged about the launch of a very cool Ojibwe-English talking dictionary. This week we have more good Ojibwe-related news for you. A new free app for the iPad, iPod Touch, and iPhone not only makes learning Ojibwe easier, but its source code could be used to help you learn your own heritage language.

Darrick Baxter, President of Ogoki Learning Systems, Inc. and creator of the app, wanted to develop a tool to help his children learn their heritage language. He knew he was on to something when his two-year-old daughter grabbed the iPhone from her older siblings and started repeating the words she heard. Baxter claims she has already learned to count to five in Ojibwe, something she can’t yet do in English.

One of the nicest things about Baxter’s creation of the app is that he has made the source code available for free to anyone wanting to use it to create an app for their own tribe’s language. In a time when more and more tribes are looking for ways to engage their youth in language-learning, this has the potential to prove itself a valuable resource.

To learn more about the app, or to see a really cute video of Baxter’s daughter using it to learn Ojibwe, check out http://www.ogokilearning.com/.

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Ojibwe Talking Dictionary Launched Today

Earlier today, the Department of American Indian Studies at the University of Minnesota launched a ground-breaking website called the Ojibwe People’s Dictionary. The professors and students who created the site wanted to create a compelling, interactive experience that would make learning Ojibwe easier while also providing cultural context. They settled on the idea of a talking dictionary that combines the written word, spoken word, and images.

After spending some time poking around the site, I’d definitely recommend it to anyone either interested in learning Ojibwe or looking for a good model for a talking dictionary for other heritage languages. The cultural gallery is lovely, the site is easy to navigate, and the crystal clear recordings make it easy to pronounce the words yourself. I’d recommend looking at it with Internet Explorer as your browser, though.  I couldn’t get the audio to work using Chrome.

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Test Alienates Native Students

With many school systems struggling financially, federal funding for things like literacy support and cultural sensitivity training is a good thing. But what if schools are singling out Native American students and testing their English proficiency skills to demonstrate that funding is needed?

I just read the transcript of a report by KUOW News, a National Public Radio affiliate in Puget Sound, investigating a controversial English proficiency test given by some school districts in Washington State. A reporter for the station interviewed student Nick Barth, a member of the White Earth Band of Ojibwe, who was pulled out of class one day last year at Madison Middle School for a surprise test. Barth, a prolific reader, found himself in a room full of Native students being asked questions like “What do you live in?” and having to choose between pictures of a house and a basketball.

Barth and others found the test offensive. According to Barth, some students were so upset they tried to leave the room, but were blocked by security guards.

School officials say the test is needed in order to secure a federal literacy grant. Wendy London, Director of Curriculum and Instruction Support for Seattle Public Schools, told KUOW News that the schools only test students who receive “less than a three or four in reading on the state test.” She didn’t say what the highest score possible was, so I looked it up and found that out of a four-point scale, a four is “advanced,” a three is “proficient,” a two is “basic,” and a one is “below basic.” According to London, about 80% of students taking the proficiency test were deemed “not proficient,” qualifying her school district for $34,000 in funding. The report did not mention if any non-Native students are ever required to take the test.

Last week I blogged about some of the factors that contribute to Native American and Alaska Native students dropping out of school. One of the main reasons students give for dropping out is that they feel unwelcome. A test that singles out Native children to see if they can correctly identify in English that they live in a house and not a basketball seems like it would lead to just that perception. In fact, Bart’s mother says she’s considering changing his race on his school forms so that he isn’t subjected to similar tests in the future. Ironically, London says that the grant money the state is securing through these tests is being used to provide cultural sensitivity training to teachers to help make sure students feel welcome.

One of the sad things about this situation is that everyone involved, from the administrators to the teachers to the students to the parents, has the same goal: for Native students to excel in school. On a personal note, my parents are teachers, and I know the kinds of hoops they jump through to get resources for their students. While I sympathize with how difficult it is for schools to fund programs, the school systems in question must find a better way to go about it. I’d say this situation, in and of its self, should prove to grantors that funding for cultural sensitivity is needed in these schools. And if it’s the federal government that’s requiring the testing, then the schools need to educate the government.

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