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At personal, many native languages are in danger of disappearing, which indicates that when a language dies, an entire ancestral and cultural legacy dies with it; the Spanish language and the Sáliba language coexist in a subtractive bilingualism resulting from people's history who came into contact one another. Therefore, it is important to recognize the time and use of Spanish in order initiate Sáliba revitalization processes. The objective of this research is designing a pedagogical model based on the upbringing guidelines for the Sáliba language revitalization at the Caño Mochuelo-Colombia Indigenous Reservation. The approach is mixed; then, qualitative and quantitative data collection instruments were applied. For the analysis of the results and the implementation of the statistical software R Project, the population that speaks Sáliba, the incorporation of upbringing guidelines from parents and grandparent's perceptions, and teaching strategies were identified. All of the above allowed the construction of a curriculum based on the context as a contribution to the indigenous education. Finally, the implementation of this pedagogical model generated positive academic and cultural discussions, which led to its incorporation in the Alegãxu Indigenous Educational Institution. [ABSTRACT FROM AUTHOR]

The structure of the national educational system negatively affects the recognition of indigenous Mapuce people, who have been affected with regards to love, equal treatment and social esteem, as understood from the social justice approach of recognition described by Axel Honneth. This is evident in the indigenous knowledge and practices that have been removed from the Chilean school curriculum. This research was carried out through a participatory study using the dialogic-kishu kimkelay ta che methodology, forming a research community with professors, kimces and academics. The results relay, from the voices of the community, the work developed to reverse injustices such as disparagement toward the indigenous language at school, this was achieved through actions for reciprocal recognition based on the incorporation of educational practices associated with the language regarding sonority, nature and territory. [ABSTRACT FROM AUTHOR]

From the twentieth century to today, foreigners and mestizos have conducted research on Nahua culture and the Nahuatl language from an etic perspective. In this article, I discuss how Nahuas see the role of non‐Indigenous researchers studying our language and culture and what role we—Indigenous Mexican scholars—must undertake in field research to revitalize Nahuatl, our language. I also discuss immigration from rural places to the city, which causes linguistic displacement and identity change. Finally, I propose a new way of engaging in community research through scholarship. When Nahuas carry out a research project, we make a decision to explore and learn about our culture from an emic perspective through which we engage in the language revitalization. We emphasize linguistic documentation using our mother tongue and then disseminate the Indigenous knowledge in the academia and in our small towns. [ABSTRACT FROM AUTHOR]

Most studies on the pragmatic interpretation of existential quantifiers have been conducted in major Indo-European languages like English, Spanish, French, and Greek, focusing mainly on monolingual participants. However, in indigenous linguistic research, especially experimental research, it is crucial to consider several linguistic and extra-linguistic factors for successful implementation. Our research centered on the experimental investigation of the pragmatic interpretation of the quantifier wakin, meaning some in Kichwa, with KichwaSpanish bilingual adults from the province of Imbabura Ecuador. We employed the Truth Value Judgement Task (TVJT) for our experiments and incorporated the explicit Question Under Discussion (QUD) paradigm to facilitate pragmatic interpretations among our participants. Our initial experiment revealed a 78% acceptance level for the pragmatic interpretation of “some, but not all” in Kichwa, significantly lower than the 95% acceptance range observed in other languages. We hypothesized that access to technology and formal education might influence these results, leading us to simplify our experiment by eliminating the technological components of the research. In our subsequent experiment, adult speakers of Imbabura Kichwa achieved a 97% accuracy level, comparable to speakers of other languages. To benchmark our results against speakers of other languages under similar conditions, we evaluated whether Spanish speakers from two varieties in Ecuador (Quito and Guayaquil) could generate the “some, but not all” scalar implicature with the Spanish quantifier algunos. Our findings indicated that speakers achieved 95.5 and 97.4% accuracy for both varieties, respectively. Therefore, this study infers that under optimal conditions, speakers of indigenous languages in rural communities demonstrate commendable performance in experimental linguistic studies. Nonetheless, it underscores the necessity for meticulous planning and distinct handling in experimental studies involving speakers of these languages residing in rural areas without access to technological elements. We propose that such research broadens our comprehension of language utilization in minority communities and positively influences language restoration efforts by expanding experimental linguistics studies to indigenous languages. [ABSTRACT FROM AUTHOR]

In this paper, we examine the centrality of mestizo people in the Mexican national political and social project of mestizaje. We argue that mestizos are far from homogenous, and that exploring their socio-economic and cultural differences sheds light on how racial hierarchies operate in contexts of mestizaje. Using data from the Project for Ethnicity and Race in Latin America (PERLA), we (1) uncover the heterogeneity of the mestizo population in terms of Indigenous background; (2) show how skin color and place of residence predicts membership of different subgroups within the mestizo population that vary in terms of their Indigenous affiliations, and (3) reveal educational and socio-economic inequality within the mestizo population based on individuals' Indigenous affiliations and skin color. We provide a nuanced understanding of how anti-indigenous and anti-black racism conflate in contexts where racial mixing is part of the ideology and daily practices of social life. [ABSTRACT FROM AUTHOR]

This article details findings from an exploratory case study that examined the efficacy of a phonological awareness and vocabulary programme with children educated in a bilingual immersion context of English and te reo Māori (Māori language) in Aotearoa New Zealand. The current paper discusses changes in the development of early literacy skills in English and te reo Māori in two groups of children aged from 5 years 0 months to 7 years 5 months. Twenty-six children from two bilingual classrooms in a rural school participated in a programme implemented by teachers over 15 weeks. The programme included explicit instruction in phonological awareness and vocabulary. One classroom was from Level 1 te reo Māori immersion, and one was from Level 3 te reo Māori/English. Results were analysed at cohort and class levels. Analyses indicated that both groups of children significantly improved in phonological awareness skills, non-word reading, and expressive vocabulary. Correlational analyses indicated that growth in te reo Māori skills was positively associated with growth in English skills. These findings suggest that further investigation into how the explicit teaching of te reo Māori can benefit the development of phonological awareness and print-related skills in English. [ABSTRACT FROM AUTHOR]

This paper criticizes the Javanese Language Congress and the Javanese Cultural Congress, which are held every five years in Indonesia, but the results are insufficient to preserve and develop the Javanese language and culture. The Javanese people’s language and culture must be preserved because they hold the values of wisdom and life guidelines that become character. That includes being internalized into the school curriculum. All problems are ironic because Congress spent such a large state budget. Even though it has the largest population, academic studies show that the Javanese language and culture are vulnerable due to globalisation and popular culture among teenagers. This paper argues that the two congresses need to be more progressive so that the meeting results can advance the Javanese language and culture. By highlighting the issue of recommendations without tangible actions, this study underscores the importance of redefining the purpose and structure of these congresses to ensure that they serve as platforms for discourse and effective implementation. The findings emphasize the significance of aligning stakeholders’ efforts to drive meaningful change, fostering greater collaboration between government bodies, educational institutions, cultural communities, and individuals invested in Javanese language and culture. Moreover, the study’s insights can inform the development of comprehensive implementation strategies, inspiring future research to delve deeper into the societal impact of congresses and contributing to more proactive and impactful preservation and promotion of Javanese linguistic and cultural heritage.

本研究基於原住民族語文課程和臺灣社會脈絡具高度相關性，相較其他 領域的課程發展，複雜程度又更高，因此，選擇原住民族語文課綱作為研究對象，探討其形塑歷程。為達此研究目的，本研究採訪談及文件資料的蒐集與分析方法。透過相關資料的分析後發現，原住民族語文課綱形塑歷程並非完全按最初規劃的程序運作，受到相關事件或因素影響，使得形塑軌跡產生非預期的轉折。此外，分析該課綱形塑歷程也發現，出現一些具爭論性的課程議題，包括領域課綱的疆界與內涵、課綱發展的組織與運作機制、學生課程修習的設計，以及學校教育實務現場的配套等。最後，本研究透過課程政策理論與形塑實際的對話，對原住民族語文課程綱要形塑的重要議題再進行綜合性反思，並針對所遭遇的問題，提出未來發展原住民族語文課程綱要的建議。 Indigenous language curriculum guidelines are highly relevant to Taiwan’s social context and more complex compared to curriculum development in other fields. Therefore, this study explores the development process of these guidelines within the framework of Twelve-Year Basic Education Curriculum. To achieve this research purpose, the study employs interviews and document analysis. Findings reveal that the process of crafting the indigenous language curriculum guidelines deviated from initial plans due to various events and factors, resulting in unexpected developments. The analysis also uncovered several controversial curriculum issues, including the scope and content of the field guidelines, the organizational structure for guideline development, the design of student course options, and practical implementation in schools. Through a dialogue between curriculum policy theory and actual practice, this study reflects on key issues in developing the indigenous language curriculum guidelines. Based on the challenges identified, recommendations for future refinement of these guidelines are proposed.

Copyright of Alternative Francophone is the property of Alternative Francophone and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuadernos del Centro de Estudios de Diseño y Comunicación is the property of Cuadernos del Centro de Estudios de Diseno y Comunicacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Taiwan Journal of Sociology of Education is the property of Taiwan Association for the Sociology of Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The evolving nature of journalism through digital platforms has prompted scholarly enquiry on the narratives, practices and outputs by non-traditional actors in Africa's communication ecology. Informed by interpretative community theory and discourse-stylistics, this article analyses stylistics in Indigenous language on non-mainstream or peripheral journalism platforms. A qualitative content analysis was applied on two popular Zimbabwean non-mainstream platforms on Facebook, namely iHarare.com and Hatirare263 that publish in Shona language. Follow up in-depth interviews with the administrators of the pages were employed to extract perspective as the study answered two questions: What are the stylistic devices used by content creators in Indigenous language on non-mainstream platforms, and why do they employ such devices? The findings of the study show that iHarare.com and Hatirare263 use street lingo in summative captions, code-mixing and switching, and satire to reinforce the voice of the community, somewhat circumventing the English algorithm. The article argues that Indigenous language news outlets reflect the ever-changing lingo in peripheral journalism and the cultural flexibility of citizen discursive communities. [ABSTRACT FROM AUTHOR]

Most studies on the pragmatic interpretation of existential quantifiers have been conducted in major Indo-European languages like English, Spanish, French, and Greek, focusing mainly on monolingual participants. However, in indigenous linguistic research, especially experimental research, it is crucial to consider several linguistic and extra-linguistic factors for successful implementation. Our research centered on the experimental investigation of the pragmatic interpretation of the quantifier wakin, meaning some in Kichwa, with Kichwa-Spanish bilingual adults from the province of Imbabura Ecuador. We employed the Truth Value Judgement Task (TVJT) for our experiments and incorporated the explicit Question Under Discussion (QUD) paradigm to facilitate pragmatic interpretations among our participants. Our initial experiment revealed a 78% acceptance level for the pragmatic interpretation of “some, but not all” in Kichwa, significantly lower than the 95% acceptance range observed in other languages. We hypothesized that access to technology and formal education might influence these results, leading us to simplify our experiment by eliminating the technological components of the research. In our subsequent experiment, adult speakers of Imbabura Kichwa achieved a 97% accuracy level, comparable to speakers of other languages. To benchmark our results against speakers of other languages under similar conditions, we evaluated whether Spanish speakers from two varieties in Ecuador (Quito and Guayaquil) could generate the “some, but not all” scalar implicature with the Spanish quantifier algunos. Our findings indicated that speakers achieved 95.5 and 97.4% accuracy for both varieties, respectively. Therefore, this study infers that under optimal conditions, speakers of indigenous languages in rural communities demonstrate commendable performance in experimental linguistic studies. Nonetheless, it underscores the necessity for meticulous planning and distinct handling in experimental studies involving speakers of these languages residing in rural areas without access to technological elements. We propose that such research broadens our comprehension of language utilization in minority communities and positively influences language restoration efforts by expanding experimental linguistics studies to indigenous languages.

Amidst globalization and the Fourth Industrial Revolution, indigenous language preservation and promotion gain paramount significance. These languages encapsulate rich cultural, historical, and ecological value, embodying unique knowledge systems and identities. Nevertheless, challenges stemming from historical, social, resource, and institutional constraints impede preservation, with digital media technology thus emerging as a pivotal tool in this endeavour. This paper meticulously explores the role of digital media technology in indigenous language preservation during the Fourth Industrial Revolution. Through a comprehensive review of reputable literature, including scholarly articles, case studies, and expert insights, the paper underscores the imperative of language preservation, delving into the obstacles hindering preservation efforts and spotlighting the pivotal role of digital media technology in rejuvenating indigenous languages. The paper also examines various digital tools and applications that facilitate preservation, emphasizing their accessibility and engagement, while also underscoring the importance of collaborative efforts involving indigenous communities, linguists, and technology experts. Ethical considerations, encompassing intellectual property rights and informed consent, are of paramount importance in indigenous language preservation, and thus this paper also consolidates insights derived from the findings and provides recommendations for effective preservation strategies, underlining the necessity of ethical guidelines and emphasizing the indispensable role of government support. The study concludes by addressing prospects and challenges in indigenous language preservation, providing a comprehensive view of safeguarding linguistic heritage in the digital age. [ABSTRACT FROM AUTHOR]

The Language Policy of South African Higher Education was adopted in November 2002 to ensure that all official languages are equitably used and developed as scientific languages in higher education. The main issue is to address publication and access of scientific materials in the medium of indigenous languages. South African government has not made much progress in exploring and exploiting the full use of scientific materials of indigenous languages in higher education. Although a vast majority of articles are published in English, researchers in the field of indigenous languages are expected to provide research in high language proficiency which imposes a challenge for most of them. This paper, therefore, focuses on the post-positivism method as a tool utilized for observation and measurement of the reality that exists when planning and implementing measures for academic writing in the medium of indigenous languages. The systematic theory herein will portray how the strategies of language policy implementation plan will increase publication and access of scientific indigenous materials. This paper uses qualitative research to improve the system utilized in the implementation of the indigenous language policy plan. The data collected herein has been derived from existing materials such as books, journals and online articles.

Raymond Breton’s Dictionnaire caraïbe-français, first published in 1665, includes a montage of sentences and conversations held by the Dominican and the islanders of Guadeloupe. More than a linguistic tool, this work constitutes a first-rate testimony to the morals and customs of the country’s natives. Despite the efforts of rapprochement made by the missionary, the present investigation shows that the extracts in local language and the anecdotes reported reflect intercultural tensions and resistance of the natives in the face of the Dominican’s evangelization enterprise. The Caribbean statements recorded, evidently captured on the spot, clearly reveal the cultural gap that separates the visitor from his hosts, who are hostile to his teaching. For today’s researchers, the Dictionary therefore appears not only as a complement to Father Breton’s missionary relationships, but also as an essential source for reconstructing this episode in the history of Guadeloupe and the often conflicting relationships between the missionary and the Caribbeans.

Copyright of Imagens da Educação is the property of Universidade Estadual de Maringa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this article is to present the attitudes of three major writers of Sub-Saharan Africa towards the language of the former coloniser, which has become the main language of literary expression for many authors in this part of the world. The author bases her analysis on the work of three authors who come from the countries that were former colonies of France: Ahmadou Kourouma (Ivory Coast), Ken Bugul (Senegal), Calixthe Beyala (Cameroon). The first two writers were born in the times of European domination and belong to the „decolonisation and disillusionment generation” of writers, while Calixthe Beyala is a representative of the generation called „post-colonial children”. The work of all three represents a significant contribution to the development of literature from this part of the world. After a brief introduction in which the author explains the source of the dominance of the French language in Sub-Saharan Africa, specific examples from the works are analyzed showing the procedures the writers use to adapt the colonizer's language to African reality. [ABSTRACT FROM AUTHOR]

Participants in this study were eight bilingual Kiiweekaapaa (Kickapoo) Tribal members. Coders independently reviewed the interview transcripts using a micro analytic perspective and grounded theory methodology to identify concepts that represent participant responses. The identified themes included language fluency, translation concerns, culture, historical trauma, acculturative stress, and hope. The participants provide the field with a deeper understanding of the perceptions held by Kickapoo Tribal bilingual individuals regarding knowledge of their Tribal language and psychological wellness. [ABSTRACT FROM AUTHOR]

Copyright of Revista Práxis Educativa is the property of Revista Praxis Educativa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nordic Early Childhood Educational Research / Nordisk Barnehageforskning is the property of Cappelen Damm Akademisk and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this special issue, we focus on how family language policy (FLP) as a field of enquiry has evolved over the ten years since the publication of the first thematic issue on FLP in Language Policy in 2013. We explore how some of the long-standing issues, such as language shift, language status and language attitude, have been addressed through the lens of raciolinguistic and critical theories, and how new challenges, such as digital communications, have shaped family language practices. We further explore how political conflicts have influenced families of forced migration and families in diasporic contexts, to redefine their identities through aspiration and illusion. By comparing with the first thematic issue, we outline in this volume how the contributing papers differ in their theoretical perspectives, epistemological stances and varied data sources to approach different aspects of FLP. The contributors herein explore different aspects of FLP in relation to multilingualism, involving indigenous and minority languages and in the contexts of UK, Norway, Finland, Mexico, Singapore and New Zealand. Entering into a new phase of FLP at a time with heightened political crisis and war in Europe and the Middle East, we argue that more interdisciplinary synergy should be sought to advance the field of FLP. [ABSTRACT FROM AUTHOR]

The article presents the results of the research into folklore translation, which is carried out through a comparative study of the translation texts and the original folklore texts and through integrative modelling (hypothetical description) of the translation process. Nenets folklore texts recorded during expeditions to the Kanin tundra and their translations into Russian performed at the Ethnocultural Centre of the Nenets Autonomous Area were used as the material for the analysis. The peculiarities of folklore translation from the Nenets language into Russian are exemplified by the text in the genre of oral story. It is shown that they are connected both with the linguistic factors of folklore text content transmission (language-oriented, speech-oriented and communicative) and extralinguistic factors influencing the translation (specifics of donor culture and its relations with recipient culture, the history of Nenets people, the history of folklore translation development). The article reveals how the integrative approach can be applied to the study of Nenets folklore texts translation into Russian. It is based on the ideas of integrative translation studies being actively developed at the Northern (Arctic) Federal University named after M.V. Lomonosov. Due to the integrated consideration of internal and external factors of translation, while taking into account historical and ethno-cultural prerequisites for the translation process, as well as the specifics of the translation product and the features of the translated text reception, folklore translation is positioned as a means to preserve the indigenous language.

Aboriginal and Torres Strait Islander languages can be seen as an integral aspect of cultural health. While colonisation has had devastating effects upon Indigenous languages, communities are increasingly reclaiming their languages, as a means to cultural preservation, community wellbeing and healing. Currently, there are no tools that specifically measure the potential positive impacts of language revival on the wellbeing of Indigenous peoples. This article brings together two broad constructs, social and emotional wellbeing and language reclamation, and describes an approach to developing a survey instrument to measure the relationship between Indigenous languages and wellbeing. With an emphasis on decolonising approaches to research, it steps out the key activities undertaken to develop the Indigenous Language and Wellbeing Survey. This article highlights the importance of addressing Aboriginal and Torres Strait Islander research priorities. It also shows how qualitative material can guide the development of a quantitative survey in mixed-methods research. [ABSTRACT FROM AUTHOR]

The attempted erasure and inferiorisation of indigenous languages by the colonisers have robbed and continue to rob African people of the authority to self-define. As a result, numerous knowledge forms African languages transmit have disappeared or lost meaning. With vehement calls from African people, world over, to reclaim African ways of being, we have decided to explore the manner in which language is central to reclaiming of African healing practices. While colonialism managed to marginalise indigenous languages in colonised lands, these languages have not been completely erased and they could play a role in building Humanities literature, which is relevant to the experiences of Africans in conqueror South Africa. In this paper, we use the IsiXhosa expression of 'Ukucelwa ukuzalwa' to illustrate how ordinary African practices carry a spiritual meaning. We also illustrate how this concept loses meaning when it is translated into English. Ukucelwa ukuzalwa could be literally explained as a process of requesting blood relations yet the English translation turns the process into a bride price negotiation. This loss of meaning occurs when it is absorbed into the Western value system. Thus, there is a potential for epistemological dissonance at every attempt to translate from one language to another [ABSTRACT FROM AUTHOR]

N'we Jinan, a group of young Indigenous artists who run a mobile production studio and an integrative arts studio, travel to different Indigenous communities, where they support youth in writing and recording music that involves the local community. N'we Jinan employs social media to articulate and protect Indigeneity through the sharing of Indigenous music videos, empowering youth to resist continued colonization. These videos serve to create a sense of connection in Indigenous communities in Turtle Island (Canada) as well as offer a means by which non-Indigenous listeners can learn about contemporary Indigenous cultures. Viewed in conjunction with Nunavut's Inuit Qaujimajatuqangit and the Northwest Territories' Dene Kede and Inuuqatigiit, which provide a framework of traditional knowledge, values, and skills specific to Indigenous communities in the Canadian Arctic, the texts implicitly invite non-Indigenous listeners' engagement in social justice activism as settler allies. The texts invite listening to and viewing the empowering songwriting and recording practices through the lens of social justice and wâhkôhtowin or kinship relations, which involves walking together (Indigenous and settler) in a good way and engaging with Bourdieu's influential framework of cultural capital. The themes explored in the songs include cultural identity, language, and self-acceptance. The empowering songs of N'we Jinan are place-based articulations of identity that resist coloniality and serve as calls to action, creating embodied videographic, musical, and linguistic partnerships that serve as important articulations of Indigenous identity and which promote the decolonization of reading and listening practices and, by extension, education. [ABSTRACT FROM AUTHOR]

In this article, I discuss my project Ancestral Code , which consists of an integrated development environment (IDE) and the Nehiyaw (Plains Cree) based programming languages called Cree# (pronounced: Cree-Sharp) and ᐊᒋᒧ (âcimow). These languages developed in response to western perspectives on human-computer relationships, which I challenge and reframe in Nehiyaw/Indigenous contexts. Jon Corbett shares the challenges and solultions he's proposed coding in Nehiyawewin development environments. [ABSTRACT FROM AUTHOR]

Like other forms of Intangible Cultural Heritage (ICH), Indigenous music and dance cultures have been adversely affected by significant social, economic, technological, and ecological modifications. The resultant transformations in cultural contexts, function, modes of transmission, and performance have endangered the sustainability of several music and dance traditions and their transmission languages. Moreover, efforts to actively support the vitality of jeopardised cultural heritage are being developed and implemented in the emerging fields of applied ethnomusicology, ethnochoreology and linguistics. The area of Indigenous language safeguarding has theoretical, epistemological, and practical models comparable to safeguarding Indigenous music and dance traditions. This similarity is essential to developing interdisciplinary models, policies, and strategies to support the transmission of Indigenous choreomusical and linguistic heritage. Therefore, this article demonstrates how Indigenous music, dance, and language are integral to African cultural heritage and argues for an interdisciplinary community-based model to safeguard them as part of the same cultural ecosystem. [ABSTRACT FROM AUTHOR]

We present an interdisciplinary collaboration whereby linguistic data are explored with the aim of gaining new insights on archaeological features to enrich investigations of the past. Archaeology on its own relies on a very discontinuous record and here we argue that a fuller use of linguistic resources can offer more nuanced insights of the cultural context, and thus a more comprehensive reconstruction of both archaeological histories in general and archaeological features specifically. Languages, as complex human artefacts, often develop vocabularies that reflect speakers’ need to communicate about everyday objects and actions. Therefore, it makes sense to turn to lexicographic and semantic data as sources of additional clues about various aspects of the past. To date, this kind of collaboration has either focused on aspects of culture that leave little trace in the archaeological record or on aspects of material culture that informs wider histories of migrations and contacts. Collaboration has also, more often than not, had the goal of answering linguistic rather than archaeological questions. The novel approach we propose here is a focus on a domain which does leave a substantial trace in the archaeological record and that falls in the realm of mundane aspects of the universal human experience – i.e. domestic fire use – with the aim of gaining a more nuanced and culturally grounded understanding of archaeological features and their investigation. This article is a demonstration in principle for the potential of this approach, illustrated here with a pilot study of combustion features on the Australian continent. Having collected fire-related words in a sample of dictionaries of Australian Indigenous languages, we explain how and why the information they encapsulate can support archaeological studies.

In light of recent calls for decolonial approaches to Indigenous language learning, documentation, and reclamation, we describe the creation of a digital archive initiated and sustained by community collaboration. We work with members of the three federally recognized Cherokee tribes to translate and analyze Cherokee texts. Cherokee speakers participate in the narrative commentary around these previously dormant texts. We find three ways in which a digital archive can be leveraged for language reclamation, description, and documentation, while being initiated and sustained by community collaboration: (a) by developing collaborative translation environments across communities of users, (b) by developing software engineering methods to build reliable infrastructure for the archive, and (c) by creating collaborative workflows that center community practices and design insights. Translating historically dormant texts for this archive creates a use‐inspired language act central to language description, documentation, and reclamation. The collective translation process of building this digital archive provides a sense of continuity that grounds language learning in use‐inspired practices. Going forward, we will continue to center speaker and community‐use‐inspired language practice as we expand the archive to support more types of community contributions and other languages. [ABSTRACT FROM AUTHOR]

As geographers add their voices to the declaration of climate emergency, there is much to learn from First Nations contemporary art practitioners. Like other First Nations Peoples, we First Australians have a responsibility to care for and protect our Mother Earth to whom we belong. The maintenance of custodial responsibilities is something we enact through our daily activities. I speak as a Ngugi woman of Mulgumpin (Moreton Island) in the Quandamooka (Moreton Bay Area), and I acknowledge the Jinibara people on whose lands I am living today. From Jinibara high Country I can see my Island homeland across the bay. Our lands and waters give us our language. Through the daily practice of Ganngalanji, a Yugambeh-Bundjalung word, meaning simultaneously listening, calling out to, knowing and understanding, I continue our Ancient cultural traditions as I call out and listen to an intergenerational sense of knowing and understanding Country. My artworks arise from the lands and waters around me and seek to break through the destructive colonial overlay of the past 240 years. I am very pleased that my works speak to others, including geographers, whose endeavours are concerned with arts practices, memory, mapping and our connections to lands and waters. [ABSTRACT FROM AUTHOR]

The educational institutions have defined that traditional educators are the teachers who implement the Subject of Language and Culture of the Original Ancestral Peoples in Chile. This article reports the social representations that these actors, specifically from the Mapuche people, present about this official curricular sector. Based on a qualitative methodological strategy, dialogue was held with traditional educators from three regions of the country, exploring their processes of socialization, objectification, attitudes and beliefs about the current curriculum. These actors represent the curriculum as a device of the non-indigenous world, demanding, "square" and alien to Mapuche thought. However, the curriculum can also be considered a tool and provides certain spaces for resistance practices. Both sides of the coin are interpreted in a context in which these educational agents identify the need to influence curricular decisions and involve communities, as has been done in other countries. Beyond the contents of the curriculum, possible changes aim to give prominence to these actors. [ABSTRACT FROM AUTHOR]

The aim of this study was to identify the contributions of the Yokot’an indigenous language in the construction of the cultural identity of the Mayan chontal community Tamulté de las Sabanas located in Tabasco. It is a qualitative research with a descriptive exploratory cross-sectional scope. It was carried out from 2017 to 2019 through the semi-structured depth interview technique with six speakers chosen for their high mastery ability. The age ranges were between 40 to 70 years. It is approached from the social representations (Abric, 2001) from the speakers of the community. Among the findings regarding the meanings of the contributions of the yokot’an language is the vitality system that exists within the community created by the inhabitants themselves, that consists of free education through workshops aimed at children and young people as well as the daily use of it to communicate between family and neighbors. Among the challenges is the threat of the displacement of the yokot’an indigenous language by Spanish as the dominant language. It is concluded that within this community there is a dynamic process of communication using yokot’an as a code, therefore it is integrated as the main element of the consolidation of the cultural identity of Tamulté de las Sabanas. [ABSTRACT FROM AUTHOR]

This paper examines code-switching as a language style of Yoruba newspapers, within the larger context of the day-to-day speech mannerisms of Nigerians. This linguistic mode is a result of culture mix and has encroached on the indigenous languages of the peoples, and the style (of the writings) of indigenous language media. The paper analyses the texts of Alaroye newspaper to demonstrate the phenomenon. Questions raised concerned the purpose of code-switching, as well as its effects on Yoruba language and influence on respondents' interest in reading Alaroye. Survey and content analysis were the research designs used, while purposive sampling was preferred for the selection of seventy-five respondents to the questionnaire and six who were interviewed. Findings show that code-switching simplifies, aids comprehension, increases interest in indigenous language newspapers and accommodates the bilingualism of readers. Respondents agree that code-switching contributes to the linguistic half-caste mode of journalism and society. [ABSTRACT FROM AUTHOR]

Language and cultural revitalization are vital in developing the self-healing capacity of Indigenous Peoples. This study emphasizes the perspective of first language-speaking Elders - our knowledge keepers and community leaders - to critically examine what wellness means for one Indigenous Nation in the Midwest. Semistructured interviews with Elders were conducted in the Anishinaabe language by fluent second language speakers. Under the guidance of Elders, these interviews were transcribed in Anishinaabe and then translated into English. Both Anishinaabe and English transcripts were used simultaneously in analysis. Elders conceptualized well-being as being a complex and interrelated system grounded in spiritual connectedness, which is guided by Anishinaabe language and ways of life. The results of this study broaden the perspectives available on Indigenous well-being and are important to consider as we study culture as healing, and implement cultural-based health programs within Indigenous communities. [ABSTRACT FROM AUTHOR]