Indigenous Languages Revitalization – Online Resources

The aim of the Indigenous Languages Revitalization- Online Resources is to highlight different communities, groups, organizations and individuals who are doing work with languages. Each community, organization, group and individual had an opportunity to highlight their work towards revitalization and preservation with a focus on process.

The goal is to inspire others to learn how to implement some of the programs and ways to work with languages.

Each community, group, organization and individual were asked to:

  • Share what they are doing.
  • Share their language program(s)/learning priorities.
  • Share some of the gaps they might have experienced in implementing their language program(s)/learning.
  • Identify some potential resources to help bridge that gap.

Living Culture, Speaking Truth: Language Revitalization In Our Communities documents a collaborative exchange of best practices for language revitalization across Canada. The film documents seven Indigenous communities who have taken initiative by employing unique strategies and are at the forefront of strengthening and revitalizing their Indigenous languages.  This project was built upon a foundation of Indigenous tradition, culture, ceremony, and sacredness with the intent to create a legacy that will contribute to the strengthening and revitalizing of Indigenous languages and cultures.

 

Special Acknowledgement

Special thanks to the following people who have shared their language journeys with us:

  • Agatha Chartrand- Metis from St. Laurent
  • Alvina Ross- Dakota from Sioux Valley Dakota Nation
  • Chief and Council- Fisher River Cree Nation
  • Danielle Saddleman from Okanagan Indian Band Language Nest
  • Diane Smoke- Dakota from Dakota Tipi First Nation
  • Elsie Crate- Cree from Fisher River Cree Nation
  • Jared Bone- Anishinaabe from Keeseekoowenin Ojibway First Nation works with Indigenous Leadership Development Institute
  • June Bruce- Metis from St. Laurent
  • Lorraine Coutu- Metis from St. Laurent
  • Marina James- Dakota Elder from Dakota Tipi First Nation
  • Maxine Anguk- Inuk from Whale Cove, Nunavut
  • Miranda Smoke- from Dakota Tipi First Nation
  • n̓aasʔałuk (John Rampanen)- Nuu-chah-nulth from Ahousaht and Keltsmaht territory
  • Ramona Washburn- Cree from Alberta
  • Sarah Alexis from Okanagan Indian Band Language Nest
  • Savvy Simon- Mi’kmaq Elsipogtog First Nation, NB
  • Shirley Cochrane- Cree from Fisher River Cree Nation
  • Tasha Spillett- Cree, Trinidadian
  • Yolanda Denny- Mi’Kmaw

Cree Language Video Kit

Download: Cree-Language-Kit

Ojibway Language Video Kit

Download: Ojibwe-Language-Kit

Learning styles & best practices

Background:

The term “learning styles” refers to the unique ways that individuals gain understandings.  An individual’s learning style is comprised of the factors that support them to process, comprehend, retain and relate to new knowledges and understandings.  For example, when learning how to make a pair of moccasins, some may understand best by listening to verbal instructions, while others will need to physically engage with the materials in order to understand how to put them together.

Every learner is different and their unique learning style is based on their prior knowledge, experiences, as well as cognitive, emotional, and environmental factors.  It’s also important to note that an individual’s learning style is not fixed.  It may adapt or change completely depending on the circumstance and environment.

Understanding learning styles, supports educators to build learning activities that best engage and celebrate their students based on their unique gifts and challenges.

Sources:

Common Learning Styles:

In the field of Education, learning styles are used to group together common modes of understanding.  These groupings aren’t meant to be constrictive, as individual learners may have very mixed learning styles, sharing aspects of two or more categories.

Different learning styles include:

  • Visual (spatial):  This person learns best with the use of images, pictures, and spatial understanding.
  • Aural (auditory-musical):  This person learns best with the use of music and sound,
  • Verbal (linguistic):  This person learns best with the use of both the spoken and written word.
  • Physical (kinesthetic):  This person learns best by using the physical motion of their body and sense of touch.
  • Logical (mathematic):  This person learns best by using reasoning, logic and systems.
  • Naturalist (land-based):  This person learns best by being on the land, making connections with the natural world.

Sources:

Learning Style Inventories – Online Resources:

If you are interested in identifying your own learning styles and coming to a deeper understanding of how you learn, there are a number of learning style inventories available online.

Links:

Note: Not all online learning style inventories include exhaustive information of the complete array of learning styles that exist.  These online tools are meant to be fun and informative, not diagnostic.

Indigenous land-based education refers to the millennia of knowledges that have been produced between Indigenous peoples and their interdependent relationships with the land. These knowledges include deep scientific and spiritual understandings and connections to land, water, and star knowledges, and relationships with animal and plant relatives.

In the field of Indigenous land-based education, it is understood that knowledges are embedded within the landscapes of our traditional territories (including in urban spaces) and to connect with those knowledges, it’s important to activate and nurture our relationship with the land by putting our bodies on the land.

Indigenous languages are heavily steeped with Indigenous land-based knowledges.  When spoken, Indigenous languages activate relationships between people and land, including water and the sky-world.

Leaning Indigenous languages within Indigenous land-based education contexts support learners to come to deeper understandings of the languages they are learning by supporting them to be in active relationship with the land.

Examples of the critical role of Indigenous languages within Indigenous land-based education include:

  • Oral histories
  • Traditional storytelling
  • Place names
  • Traditional ecological knowledge

Stories

#SpeakMikmaq

Current Work

#SpeakMikmaq teaches people words and phrases in Mi’kmaq. One of her popular videos online encourages positive self talk, called ‘repeat after me’. Savvy involves anyone people in her videos like her grandmother.

Savvy grew up in a Mi’kmaq-speaking with her mother and grandmother. Her grandmother (Migiju) Sarah Simon is a survivor of the Shubenacadie Indian Residential School in Shubenacadie and re-learned her language as a young adult.

Savvy believes that youth need to be encouraged to speak because it carries our past, history and humor.

Savvy uses a smartphone to film the instructional. It has no cost and easy to do as she uploads videos on social media.

As a result of her work, she has visited schools, reservations, conferences and pow-wows across North America. Her messages are motivational.

She has been mentored and connected with a wide range of Indigenous language teachers and enthusiasts. As a result, other movements have started- #SpeakMaliseet, #SpeakPenobscot, #SpeakLakota and #SpeakCree campaigns.

The language work picked up instantly, people are hungry to learn. The teachings have even reached people in Australia, China and Italy who are learning Mi’kmaq.

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Background

Savannah ‘Savvy’ Simon is from the Mi’kmaq tribe of Elsipogtog First Nation, NB. She is a motivational speaker, an educator, entrepreneur, activist, mentor and entertainer. Savvy has used social media- YouTube, Facebook, Instagram, Vine and Twitter posts for her signature hashtag #SpeakMikmaq. She uses it as a tool for the launch of her Mi’kmaq Language Revolution as she understands the importance of language to culture’s survival. She has a following of at least 16, 000 people.

Challenges

One of the biggest struggles faced was lateral violence. Savvy talked to a mentor about language bullies. The mentor never heard of that experience across Turtle Island and was appalled. It seems to be heavier for Mi’kmaq and Maliseet tribes in east coast in Canada. This is probably due to the East Coast being hit first and the hardest with colonization. The pains still run very deep and prevalent.

Savvy remembers a couple of items where she almost quit sharing her language videos. She remembers crying on the bathroom floor because of how mean the bullies were. This has taught here about forgiveness, to pray for them and to truly remember why she is doing this. Savvy thought of the children and Elders who lost their language at residential school.

One of the biggest steps was to get out of comfort zone and to share what she knew. It is important to understand why we do this type of work. This keeps us on track when we get discouraged.

YouTube: youtube.com/user/MsNativeWarrior
Twitter: @SavvyUnltd
Vine: vine.co/u/966972132561178624
Instagram: @SavvyUnltd

Breathing Life back into Our Language

ƛayaḥuʔałs n̓ačuuł siiw̓a. ʔukłaas n̓aasʔałuk. histaqšiƛs ʕaḥuusʔatḥ ʔuḥʔiiš qiłcmaʔatḥ

Greetings to all of you. My name is n̓aasʔałuk. I come from Ahousaht and Keltsmaht territory.

nuučaan̓uł (Nuu-chah-nulth) territory spans across the western coast of Vancouver Island and the northwestern tip of Washington State. As an oceanic/coastal people, one of our our main unique characteristic exists within the ancient Whaling rituals and practices of our people. Our rich and deeply-rooted history still exists today through stories, songs and language.

Over the past six years I have been actively learning and teaching my language. For fifteen years I have been reconnecting with my traditional territory, plants, medicines, hunting and, harvesting. Our collective experience with Developing Fluency has been accompanied by several challenging factors:

  • Elder/Speaker accessibility and capacity
    • Most of our native speakers learned at birth in a fluent environment. Tailoring their language comprehension with contemporary teaching techniques/methods has taken more time than we have available.
  • Learning Approaches specific to our way of life
    • In order to revitalize our language we have often had to rely upon introduced learning spaces and platforms (classrooms, written phonetics, audio/video/online resources, etc.). It has proven difficult to contain our language into these introduced modalities. Our language thrives in our oceanic, coastal, and forested environments but is limited in introduced spaces. This factor often limits the extent of fluency for our learners that solely learn our language in introduced environments (with introduced words/concepts).
 
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Background

n̓aasʔałuk (John Rampanen) is a Sessional Instructor with the University of Victoria and a consultant specializing in indigenous history, culture, spirituality and medicines. He lives remotely on the western coast of Vancouver Island within his traditional territory.<br /> The organization offers a supportive environment that attempts to duplicate the community spirit and culture of the Inuit homelands by exercising traditional Inuit values.

  • Limitations to learning environments
    • Stemming further from the aforementioned challenge with learning approaches, we are also challenged with limited space for suitable learning environments that are dedicated to language revitalization, culturally relevant and land/ocean-based.

My language learning accelerated through academic course offerings specifically focusing upon indigenous language revitalization. (University of Victoria). However, as a student, I quickly realized that the academic approach to language revitalization was not effective for many of our learners. I shifted my focus toward re-indigenizing the curriculum being offered and piloted an immersive, land-based course.  Since then, I have continued to offer language learning opportunities that move beyond the classroom and into our world.

Today, I have returned to live on my traditional territory with my wife and children. As a family, we learn, share and grow our culture and language on the land. Our hopes are that our children and grandchildren will learn our language in a culturally-fluent manner that is reconnected to our lands and waters.  Ultimately, we plan to develop a series of longhouses that will support additional families and communities with their efforts to revitalize language.

I recommend that beginner language learners and advanced learners that wish to incorporate a land-based approach to their immersion initiatives begin with developing a deeper connection and understanding of the local environment. Plants, medicines, animals and birds forge deeply rooted relationships and communication that remind us of our role/purpose and origins of language. Also, natural rhythms and flow such as sunrise/set, lunar patterns, weather and tide, etc. all play integral roles within our respective indigenous languages. These concepts and elements can be challenging to learn/teach in a structured classroom environment. Rather, learners should be equipped with land based language as a preparatory step toward (re)developing closer connections with the natural world. We have achieved this through the development of an interactive board game that provides an entertaining and educational exploration of the thirteen moon calendar of nuuchahnulth ancestors. This learning resource offers language learning and cultural fluency in a household and/or class environment. Learners that become familiar with key concepts relating to harvestable resources, seasons, weather, environments, etc. acquire skills and language that are transferable to real world learning opportunities.

Dakota Language Speakers

Dakota Language Speakers – Dakota Tipi First Nation & Sioux Valley Dakota Nation

Diane Smoke
Dakota Tipi, Dakota Language Translator, and Dakota Elder liaison

Current Work

Diane and some other members were involved in the creation a language program with 9 sessions. The sessions included:

  • Having a meal together;
  • The Elders in the center of the room surrounded by young mothers and adults, youth and children.

The Coordinator guided the session by starting off with a prayer by one of our elders and a blessing of the food. After the meal, materials were handed out and discussions were held.

The Elders shared how to say words in different ways in the Dakota Language. Each word was broken down and translated to English. The young adults would engage in conversation.

As a result of these sessions, the Chief is now able to say prayers in Dakota Language, the kids play in the playground singing Dakota songs.  Signage is now in the community, they replaced English signs. For example, stop Signs, Children at play signs. In the office settings, like the band office, posters are shown in the language like “wash hands”, “bathroom” and “open doors” etc.

Current Work

Diane has translated government documents and letters. This was to help the Elders in the community to understand the technical terms.

She was also involved with the Dakota Language “Snake Story” documented with the City of Winnipeg Library. A Legend from Dakota Knowledge Keepers for children.

Goals

Diane identified some language goals, which include: 

  • Gather people- programs begin strong and dwindle down towards the end, when food is provided, more people show up.
  • Target small children and school age children- the Dakota language is taught in the schools, they start them in preschool and daycare.
  • Support parents in the homes.
  • Preserve it so Dakota language does not become extinct.
  • To help others (non-Dakota and Non Indigenous) understand the language is important to healing and culture. Language is a way of life. To understand Dakota language is a complex language to understand if you do not live the life style.
  • Use more technology, social media, games, apps and websites.

Challenges

Some of the challenges include:

  • Keeping people engaged.
  • Keeping the program fresh and interesting. With the Dakota language class, there is lower attendance at the end of the program.  When the setting is a comfortable setting people tend to be more open to discussions, and get more involved.
  • Funding is an issue. The revitalization of Dakota Language is important to our way of life, healing and culture. The language teachers are the Elders and it is bad when we cannot provide them anything after sharing their knowledge.  The majority of the time, the teachers are voluntary and do not get paid.

Bridge The Gap

History is significant in restoring languages.

Genealogy workshops would be beneficial to restoring languages. Genealogy is essential to identity and establishes the connection to our culture and language. This helps gain a sense of identity.

With the Dakota Language workshops, create a guide to help people understand the concepts and uniqueness of the Dakota Language.  This will help people teach it in their homes.

Time and patience is needed.

“I talked to a group of small children and told them the “Snake Story”, in Dakota and in English.  They listened to the whole story!  I was so happy to see them listening to me when I talked Dakota to them. To say Children in Dakota is “Wakan Yeja”, Wakan Means “Sacred” and “Yeja” Means “to put upon” they are our future and are sacred to us, when we eat together we serve the children with the elder first.  So when they listened to our story in the language I felt there is hope in our future generations and I believe our language will come back to us” – Marina James, Dakota Tipi Elder, 84 yrs old

Diane Smoke, Dakota Language Speaker

My name is Diane Smoke “tukanziiyawinya”. (First yellow rock woman.

This is my story of my involvement in the topic of Dakota languages.

Since learning of the urgent situation of Dakota language being on an extinction list, it became a mission of preservation.

From then on it became a committed passion to make efforts to learn more.

A little over a year ago, I had the privileged opportunity to attend the Strengthening and Revitalizing Indigenous Language and Culture conference in Nova Scotia.

Meeting other First Nations people from across Canada listening and sharing stories with one another was a profound amazing experience. I shall never forget, when the conference was over a few of us in the group shared feelings of empowerment and healing strengths on the way home.

I believe this experience became a plan to set some goals to make efforts to discover ways to preserve and maintain our Dakota language

Currently, a small group of women and I that attended have created awareness and encouragement within our communities.

Within our unique communities. I have attempted to voice my concerns regarding this dire situation concerning Dakota languages

I believe this requires patience and open mindedness therefore time is precious.

Hopefully, this group will continue to gather and grow to struggle and endure our efforts to maintain our Dakota language

My story will continue but for now sharing a small part of my goals and intentions with others has created within myself motivation to continue to support and encourage Dakota languages.

Being part of the elderly generation and meeting other First Nations people teaches me that there are strengths in numbers and we all need to part of the solution, for our grandchildren.

Mitakyewasin.

“On this day of the interviews, I felt I was privileged to take part in these discussion.  I learned from the ladies the complexity of Dakota Language.  We discussed protocol and I knew I had to take the holistic approach and follow protocol.  I needed my Kunshi and Ina (Grandmother and mother) to help me access the language keepers and get me in the door.  I learned our language is not just a language used for communication, I learned it is a way of life.  As I sat there listening to the conversation in Dakota I could understand what was being said, even though I am not a fluent speaker.  They showed me that our language comes from our mind body and spirit.  And if we live the way of life as a Dakota then we can understand it.  I was amazed and am very thankful for taking part in this process.  And being exposed to my rich culture and beautiful Language.  I came out with a more clear understand of our language and way of life as Dakota people on this planet. Pidamaye.”- Miranda Smoke

Alvina Ross, Dakota Language Speaker

Alvina Ross,
Sioux Valley Dakota Nation, Dakota Language Teacher

The Work

Alvina is a Dakota Teacher in the community of Sioux Valley and other Dakota Communities. She does Dakota language via classes and social media. She was a Dakota language radio host in her community. She worked as a Dakota language consultant in Granite Fall, MN. She had a voice over in Dakota Language called Iyohpiya Wichohan Ićicupi wowapi numpa @ www.Wildarchaeology.com and APTN

Resources

The following resources were completed:

  • Voice Over documented at wildarchaeology.com.
  • Booklets with cassette to help with pronunciation. Copies are not available at this time.
  • Facebook posting in Dakota language on a daily basis, follow the lessons at Alvina Ross.

Goals

The following or goals Alvina is working towards:

  • Target the daycares and schools in the Dakota Communities.
  • Preserve and revitalize the Language and Culture for future generations
  • To help others understand the language comes from our mind first, then goes through our hearts, and comes out of our mouths. It comes from our whole physical body, mind and spirit.
  • Create an apps, website and more materials, booklets, recordings and videos.

Challenges

Some of the challenges include:

  • Young children are on technology too much and this gets in the way when Elders try teach young people. The technology and age gaps need to be addressed.
  • Other Dakota language teachers have different style approaches and collaborate Christianity. Based on residential school experience they do not trust language teachers who use Christianity strategies. Some find his a turn off.

Bridge the Gap

To bridge the gap, more supports and funding are needed.

A lot of the time our Dakota language teachers teach on a voluntary basis, some of us cannot afford to supply food and a venue and do it out of our own pocket.

Sharing with others on what works, and does not work, and how to keep the program participant engaged.

 

Fisher River Cree Nation

Language of our Ancestors

Language classes

Languages classes are held 2 days a week- Cree on Wednesdays and Ojibway on Thursdays both at the Manitoba Indigenous Cultural Education Centre (MICEC).

Classes started September 2019 and run once a week from 6:30pm to 8:30pm until June 2020.

There is a consistent group but also encourage drop-ins who are able to attend when they can. There are approximately 10 regulars for Cree and 20 for Ojibway.

Both classes are different in their teaching methods but both are equally creative and fun. Meranda McLeod, our Cree instructor is currently working on her education degree and our Ojibway instructor, Virginia Pateman is a fluent speaker from Wabaseemoong Ontario.

The flow of the sessions was left up to the instructors to do their own style of teaching through games, creative in class assignments, and repetition. Social media is used to keep participants informed and answer any questions they have about classes and the language.

A sample of one of the classes we have done is to focus on introductions:

  • Participants will ask the person next to them “what’s your name? What’s your clan? Where are you from? Where do you live now? When’s your birthday? Who is your friend (person next to them)?”
  • The person next to them will answer and continue until everyone has had a chance to speak, all of which is done in the language. Then a game is played called ‘who am I’ game with an Ojibway twist and using animals.
 

Also taught are:

  • kinship,
  • introductions,
  • animals,
  • weather,
  • learning traditional songs,
  • numbers, and
  • conversational language just to name a few.

The sessions focus on being interactive and gives everyone the opportunity to speak. The classes are not based in a traditional classroom style taught through books and a lot of writing, however, it still is encouraged participants continue learning outside the class as well.

Students are encouraged to give suggestions on stuff they would like to learn.

Instructors often include games that can be played at home as well. For example, ‘ball toss’ is where people write a few questions on a beach ball (or any ball) and then toss it to someone. The person who catches asks a question from the ball to the person who threw it then they will answer in the language. This is fun and can get silly with the questions, especially for the small ones.

Language Camp

Upon completion of the classes and as an incentive for the participants, we will be hosting a 2 day language camp to utilize the language taught in the classrooms. It will be semi-immersion.

We are currently looking at a few different places to host our language camp, one of which is in Riding Mountain National Park.

We will be including things such as:

  • food/cooking,
  • animals,
  • camp games,
  • activities such as medicine pouch making, medicine picking (what is available at that time),
  • and rock painting – just to name a few.

 The activities will be fun and interactive so it is a good time for everyone.

Background

The project came through discussion on how we can get involved in language revitalization. It was the International Year for Indigenous Language and it was the perfect opportunity to do our part and efforts to help keep our languages alive. Through Empowering Indigenous Youth in Governance and Leadership, we wrote a proposal to the Winnipeg Foundation which was successful to create Language of Our Ancestors.

The first thing step was:

  • to identify the needs and barriers/gaps of learning the language.
  • This was done by drawing from own personal experience and inviting those who have taken part in other classes to give insight.

Some of the things we identified were:

  • Location- the place needs to be centrally located and easily accessible.
  • Cost- it needed to be free for everyone who wanted to join.
  • Target- it needed to be open to anyone of any age and any skill level.
  • Availability- it needed to be drop-in as we understand that some people are busy and could only make it when they can.
  • Interactive- it needed to be interactive and fun so any one of any age would enjoy.
  • Community- It was important that we create a safe environment for people to learn. It was important to include beginners, intermediate, and advanced level speakers to create a community of people who could develop relationships over the course of 9 months and continue to learn from one another beyond the classroom.

Challenges

Once we identified the needs and barriers, we had the challenge of addressing them:

  • Space- we had to ask ourselves, how many people will show up? How many people will continue coming? How much can we afford to spend on renting a space? Is it centrally located and easily accessible by different modes of transportation? Thankfully the Manitoba Indigenous Cultural Education Centre met all our needs and were very helpful in getting us off the ground and provided info to us and our participants.
  • Instructors- We needed to find instructors who were able to achieve our goals of providing a fun interactive class as well as helping create a safe space for participants. We were lucky but it could be a potential challenge. We found our instructors rather quickly that went above our expectations and this is awesome.
  • Size- On our opening night we knew we could potentially have a large group, but it was much bigger than expected. We hit our capacity for the space. The following classes were less in numbers than opening night, it was still unexpected and a bit uncomfortable. Our instructors were able to adapt and made it work. This could be a potential problem because the teacher to student ratio can make it less personal and less interactive.
  • Facilitators- An observation is that if you have a lead facilitator and a co facilitator it makes it easier to include everyone in learning. Having co-facilitators allows ideas to flow between them and reduces the stress on one facilitator.
  • Changes or cancellations in class- this is another issue we face as to how to keep everyone updated if there are any changes or cancellations. Through a Facebook group we consistently notify group members of any changes however, not everyone has Facebook. We try to address this by having other means of contact, but it has proven to be difficult to keep that up to date with it being a drop-in class. There are always that small gap of people we cannot inform, and this may be a challenge for others who have drop-ins attend their classes.

Bridging Gap

If there was one thing that can be used to bridge the gap would be to have a larger budget. There is a whole lot of work that goes into language revitalization and especially for those who teach it. The funds would be used towards instructors and co-facilitators/instructors.

These languages speakers are very important as they are the ones who carry the language from our ancestors and have put it upon themselves to teach others to keep it alive. When we ask the Language Speakers, they say it is not about the money but what they are doing is a challenge and it is very valuable so they should be compensated as such.

Communication

Social media is our biggest platform for communication. To get the word out about language classes we used Facebook, NCI FM (Indigenous radio station with large following), hanging posters at different organizations and schools, and word of mouth. On Facebook we had 600-700 shares with all our posters. We now use Facebook as our primary communication tool for keeping in touch and keeping informed. The Coordinator uses his personal Instagram account as people ask about it on there.

Inspiration

Coordinator- “Personally, my inspiration came from when I was a kid. I am originally from Keeseekoowenin First Nation which is an Ojibway reserve. When I was in school there, they had language classes every day and I would have my grandmother Rachel talk to me in Ojibway, so I was picking up the language quick. But once I moved away there wasn’t any classes offered where I was and the only Ojibway I remember was when I went to ceremony with my mom.

By the time I moved back to my home community I forgot a lot of what I learned and there were no more language classes. I always loved hearing Elders speak the language and wished I could too but I was embarrassed when I would try say words and people would laugh (later I learned that when someone new speaks and others laugh it’s not that they’re wanting to discourage you, it’s that they are joyful.

There are few speakers and when they hear someone learning it’s heartwarming – this is something my coworker and I had in common. It’s my hope that one day I get to have a conversation with those Elders in Ojibway. So now I have the opportunity to reclaim my language and have that journey with many others.”- Jared

Mi’kmaq Kina’matnmewey

Okanagan Indian Band

St. Laurent – Group of Community Members

The Group

The group of community members consist of six ladies who gather once a week to do work in the area of language revitalization.

The Work

School setting:

Before pandemic started the group was teaching at the school in St. Laurent from K- Gr 12 which is English. The group spent half hour with the students once a week. Some of the activities included reading and going through Metis French words.

The partnership began through discussions with the principal.

The majority of the students in attendance are Aboriginal descent or First Nations. This gives the students the ability to hear language speaking outside of the home, if it is happening.

In the fall, the language classes will continue twice a week.

a-sign-welcome-drivers-to-the-city-of-saint-laurent-manitoba-wednesday-august-12-2015-st-laurent-is-a-bilingual-community-home-to-many-franco-man-MBDRA5

Background

The name of St. Laurent reflects the community’s Métis and Francophone roots and its cultural identity. St. Laurent is a community where you can work, play and raise your family in French, English and the traditional Michif language. It is on the shores of Lake Manitoba and has a unique cultural heritage. It became a fishing destination when Métis families arrived from Pembina to settle there in 1824.

Headstart:

Language is also included in the headstart program. Language within this setting included:

  • talking Michif French fluently with the young ones;
  • Playing games. The language speakers created 10 buckets of games that is played in the language. This includes pointing out things in the language- numbers, colours. Items they see on the wall along with their toys and animals.
  • Reading stories in Metis French. They translate it from the English.
  • Teachings in the language;

The children pick up the language quickly. Fluency and using the language is key.

Within this program they teach the headstart parents how to cook real Metis foods. They do not know how to do this, buy it processed and packaged.

Cooking Classes:

The group hosts cooking classes to make traditional Metis foods. Language is incorporated. The attendees do all the cooking with some guidance. The group knows the recipes by heart and make foods like bannock, pudding, etc.

Crafts:

In the beginning, the group wanted to do language and crafts with community. They had rented a hall and no one showed up, it was discouraging.

The language speakers do crafts with groups they work with in the language. They work with hundred percent wool. The attendees make slippers, mitts, purses. This process also include going into the bush for wolf willow. The seeds from the wolf willow are used to make rosaries, bracelets, necklaces and earrings.

Culture:

The group connects to the land to pick sage and frog leaves to make medicines and ointments. They take these items and show kids in school.

Creation of a Dictionary:

A group of Metis French speakers invested their own money and volunteer time in creating a dictionary.

The idea came about from a friend who wanted to write in the Metis- French language. She was a school teacher and five women from the community of St. Laurent met and started to do this. They met every Tuesday for the past 9 years.

To write the language, it took 5 years to complete and was published in 2016 with 79 pages. The back included traditional Metis recipes. Four hundred to 500 books have been sold already and has gone to Alberta, SK, and Ontario.

A lot of words we missed so they are continuing the work and creating a second dictionary. Since this time, two of the language speakers who were involved had passed on.

Visiting Organizations:

The group travels all over the place when they receive invites. They attended Manitoba Hydro and talked about book, culture and language.

They have went to Nova Scotia, to Selkirk and all around town.

A couple of the members hosted classes in Selkirk and through MMF for adults.

Resources Created

The group has created:

  • Dictionary (second one is in the creation);
  • Colouring books for children in Metis French;
  • Buckets of children’s games- for example, dolls, clothes, counting, and animals.
  • Six little books for headstart- goose hunting, fishing on the lake, making bannock.
  • With the crafts: mitts out of 100% wool, slippers, wallets, embroidered items, brooches,

The goals of the group are to:

  • Work on language revitalization- lot of children do not speak Metis French. This is the last generation who speaks it so they are trying to make sure that it is written for the children, grandchildren and future generations.
  • To go back into schools and teach children.
  • To make the books.
  • To teach parents, especially headstart the Metis way.
  • Provide cultural teachings.

The group was recognized by the University of Winnipeg and received a Honourary Doctorate, for the dictionary the created. They did a short video which will be released on the MMF website or U of W website.

Challenges

The biggest challenge was not having funds. All the work was done on their own with no assistance.

When it was time to do books, the group went to McNally Robinson to get it printed. The cost was $1000. Two of the member invested with their own money. Now through selling books, they use it to re-invest into more resources.

There was also lack of support when they began writing the dictionary. Nobody believed in them and wondered why they were doing that. Now that it is published, people are starting to realize the importance of speaking the language.

They are pushing for 30-50 year old to teach the kids to pass on the language.

Despite the challenges, they did not care what anyone would say, they just did it and kept on going.

Bridge the Gap

To help bridge the gap, more funds are needed. Support from the community would be great. They did get some space with the MMF in the Interlake region to use for crafts once a week at no cost.

They noted having someone to assist with technology would be extremely useful, especially someone to teach them. Having someone who can do proposals to get grants would help their efforts.

They would like to get a video of speaking words. This will need funds and would like to access a grant.

It is important to note that there are different dialects amongst different Metis communities and areas. In Selkirk, they are strong on the Cree.  In St. Eustache, they talk French but it is note the same.  There is English, French and Metis French. They are mixed up.

Reflection

Grandma always talked to Saulteaux to her and she answered in French. Now forgot about it. When together would talk in Cree, would be able to understand. When lost my mom, she didn’t talk Saulteaux. In school, they didn’t understand the nuns. They came from Eastern Canada and didn’t understand their language. They were getting mad, it was tough. Especially the boys because they didn’t care. They didn’t understand and no one did anything for the language. Lots of people didn’t understand. The old people from France, understood the language. They knew it, it was easier from them.

Tunngasugit Inc.

Language Speaker- Wetaskiwin

Current Work

Currently working on a developing Cree language resources to support the delivery of Cree 10 in the local high school. Cree 10 has never been offered before.

In addition have a Cree resource Facebook group where information is shared about the Cree language.

Goals

  • To develop units and lesson plans that align with the Cree Language & Culture POS.
  • To develop resources needed to support this.
  • Develop technology to support the Cree program.
  • Devlop print materials to support the Cree program.
  • Develop assessment materials that reflect Indigenous intellengence.

Challenge

A challenge is to play catch up and develop what is needed because these resources are not readily available. Teaching Cree 10 was last minute.

wetaskiwin

Background

Wetaskiwin (/wəˈtæskəwɪn, -kwɪn/) is a city in the province of Alberta, Canada. The city is located 70 kilometres (43 mi) south of the provincial capital of Edmonton. The city name comes from the Cree word wītaskiwinihk, meaning “the hills where peace was made“.

Bridge the Gap

Researching other resources that are out there that can support Cree 10.

Searching for resources based on theme, grade level, province, dialect, communities.

Looking at videos, tips, ideas and games

Language Resources

This project is funded [in part] by the Government of Canada.
Ce projet est financé [en partie] par le gouvernement du Canada.