The Languages Of The First Nations

The collection explores new applications of the American Philosophical Society’s library materials as scholars seek to partner on collaborative projects, often through the application of digital technologies, that assist ongoing efforts at cultural and linguistic revitalization movements within Native communities.

Witsuwit'en is an endangered First Nations language spoken in western-central British Columbia. A member of the Athapaskan family of languages, the language had been known to have some intriguing characteristics of consonant-vowel interaction, the details of which have been in dispute among scholars. Witsuwit'en Grammar presents acoustic studies of several aspects of Witsuwit'en phonetics, including vowel quality, vowel quantity, ejectives, voice quality, and stress. Information about the sound system and word structure of Witsuwit'en is also provided, revealing many unusual features not previously described in this level of detail for an Athapaskan language. Witsuwit'en has elaborate morphology, even by the standards of the Athapaskan language family. Witsuwit'en Grammar will be of interest to anthropologists interested in the history of the Athapasakan language family, linguists interested in comparative Athapaskan grammar, or any linguist interested in phonetics-phonology or phonology-morphology interaction.

Elements of Indigenous Style offers Indigenous writers and editors—and everyone creating works about Indigenous Peoples—the first published guide to common questions and issues of style and process. Everyone working in words or other media needs to read this important new reference, and to keep it nearby while they’re working. This guide features: - Twenty-two succinct style principles. - Advice on culturally appropriate publishing practices, including how to collaborate with Indigenous Peoples, when and how to seek the advice of Elders, and how to respect Indigenous Oral Traditions and Traditional Knowledge. - Terminology to use and to avoid. - Advice on specific editing issues, such as biased language, capitalization, and quoting from historical sources and archives. - Case studies of projects that illustrate best practices.

A two-edged sword of reconciliation and betrayal, Chinook Jargon (aka Wawa) arose at the interface of “Indian” and “White” societies in the Pacific Northwest. Wawa’s sources lie first in the language of the Chinookans who lived along the lower Columbia River, but also with the Nootkans of the outer coast of Vancouver Island. With the arrival of the fur trade, the French voyageurs provided additional vocabulary and cultural practices. Over the next decades, ensuing epidemics and the Oregon Trail transformed the Chinookans and their homeland, and Wawa became a diaspora language in which many communities seek some trace of their past. A previously unpublished glossary of Wawa circa 1825 is included as an appendix to this volume.

Focusing on the Americas – home to 40 to 50 million Indigenous people – this book explores the history and current state of Indigenous language revitalization across this vast region. Complementary chapters on the USA and Canada, and Latin America and the Caribbean, offer a panoramic view while tracing nuanced trajectories of "top down" (official) and "bottom up" (grass roots) language planning and policy initiatives. Authored by leading Indigenous and non-Indigenous scholars, the book is organized around seven overarching themes: Policy and Politics; Processes of Language Shift and Revitalization; The Home-School-Community Interface; Local and Global Perspectives; Linguistic Human Rights; Revitalization Programs and Impacts; New Domains for Indigenous Languages Providing a comprehensive, hemisphere-wide scholarly and practical source, this singular collection simultaneously fills a gap in the language revitalization literature and contributes to Indigenous language revitalization efforts.

This is the Final Report of Canada's Truth and Reconciliation Commission and its six-year investigation of the residential school system for Aboriginal youth and the legacy of these schools. This report, the summary volume, includes the history of residential schools, the legacy of that school system, and the full text of the Commission's 94 recommendations for action to address that legacy. This report lays bare a part of Canada's history that until recently was little-known to most non-Aboriginal Canadians. The Commission discusses the logic of the colonization of Canada's territories, and why and how policy and practice developed to end the existence of distinct societies of Aboriginal peoples. Using brief excerpts from the powerful testimony heard from Survivors, this report documents the residential school system which forced children into institutions where they were forbidden to speak their language, required to discard their clothing in favour of institutional wear, given inadequate food, housed in inferior and fire-prone buildings, required to work when they should have been studying, and subjected to emotional, psychological and often physical abuse. In this setting, cruel punishments were all too common, as was sexual abuse. More than 30,000 Survivors have been compensated financially by the Government of Canada for their experiences in residential schools, but the legacy of this experience is ongoing today. This report explains the links to high rates of Aboriginal children being taken from their families, abuse of drugs and alcohol, and high rates of suicide. The report documents the drastic decline in the presence of Aboriginal languages, even as Survivors and others work to maintain their distinctive cultures, traditions, and governance. The report offers 94 calls to action on the part of governments, churches, public institutions and non-Aboriginal Canadians as a path to meaningful reconciliation of Canada today with Aboriginal citizens. Even though the historical experience of residential schools constituted an act of cultural genocide by Canadian government authorities, the United Nation's declaration of the rights of aboriginal peoples and the specific recommendations of the Commission offer a path to move from apology for these events to true reconciliation that can be embraced by all Canadians.

The story of a determined Ojibwe Grandmother (Nokomis) Josephine-ba Mandamin and her great love for Nibi (water). Nokomis walks to raise awareness of our need to protect Nibi for future generations, and for all life on the planet. She, along with other women, men, and youth, have walked around all the Great Lakes from the four salt waters, or oceans, to Lake Superior. The walks are full of challenges, and by her example Josephine-ba invites us all to take up our responsibility to protect our water, the giver of life, and to protect our planet for all generations.