By David Leedom Shaul
The suggestion of this quantity is that the paradigm of eu nationwide languages (official orthography; language standardization; complete use of language in such a lot daily contexts) is imposed in cookie-cutter type on so much language revitalization efforts of local American languages. whereas this version suits the sovereign prestige of many local American teams, it doesn't meet the linguistic ideology of local American groups, and creates tasks and items that don't have interaction the groups which they're meant to serve. the worry over background language loss has generated in view that 1990 huge, immense job that's purported to fix complete deepest and public functionality of history languages in local American speech groups. The pondering is going: if you happen to do what the amount phrases the "Lost Language Ghost Dance," your history language will flourish once again. but the history language merely prospers on paper, and never in any significant means for the neighborhood it truly is attempting to support. as an alternative, this quantity proposes a version of local American language revitalization that's diversified from the national/official language version, person who respects and accommodates language edition, and entertains variable results. this is why it really is in response to local American linguistic ideologies. This quantity argues that the cookie-cutter software of the reliable language ideology is unethical since it undermines the purpose of language revitalization itself: the ongoing day-by-day, significant use of a background language in its speech neighborhood.
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Additional resources for Linguistic Ideologies of Native American Language Revitalization: Doing the Lost Language Ghost Dance
Using only ordinary letters and combinations of letters, propose a practical orthography (spelling system) for Ausaima. 2. In this book, for the sake of simplicity, we are assuming that a Native American speech community has a heritage language and a matrix language (English, French, or Spanish). Consider a Native American community has two heritage languages, like the Fort Hall reserve in southern Idaho (Shoshone, Bannock). How could one plan to include both heritage languages in a language documentation project?
The importance of grandparents as caregivers is clear, as is the overall traditional role of the family in language maintenance. However, the schools are seen as having an impact on O’odham maintenance by nearly a quarter of respondents. 7. 11). This is clearly an outlet for teaching O’odham; its role remains to be defined by the station manager and his staff. Yet as a spoken language medium, it clearly fits into an overall O’odham language maintenance program. In the past 20-odd years (1980–2004), O’odham has been taught at several levels, and research has progressed somewhat, taking advantage of recent technological developments in multimedia authoring.
However, it may be an exclusive linguistic ideology, as in the case of Muwekma and Mutsun.