[SYMP90] The Loss Of Indigenous Languages: Challenges For Children

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Session Information

D2-025 Pre-recorded + Live Q&A

Jul 21, 2023 10:15 - Jul 21, 2024 13:15(Europe/Amsterdam)

Venue : 100 % Onsite session

20230721T1015 20230721T1315 Europe/Amsterdam [SYMP90] The Loss of Indigenous Languages: Challenges for Children 100 % Onsite session AILA 2023 - 20th Anniversary Congress Lyon Edition cellule.congres@ens-lyon.fr

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Countering language loss: Aboriginal students translanguaging at school

Oral Presentation[SYMP90] The Loss of Indigenous Languages: Challenges for Children 10:15 AM - 01:15 PM (Europe/Amsterdam) 2023/07/21 08:15:00 UTC - 2024/07/21 11:15:00 UTC

With so many of the world's Indigenous languages at risk of loss, it is vital that we consider how children from such linguistic backgrounds can be supported both culturally and educationally. In this presentation we illustrate how the incorporation of home language, which includes Indigenous language and lexified creoles (e.g., Kriol) and non-standard language (Australian Aboriginal English [AAE]), can be supported by embracing translanguaging in the classroom.

Naturalistic data were collected in primary classrooms and playgrounds to explore the children's various linguistic repertoires. Children moved fluidly across their linguistic resources to engage interactively in both contexts. The data show these Aboriginal children living in rural, regional and remote locations draw on their full linguistic repertoire and utilise translanguaging as part of their school interactions - moving between AAE, their traditional languages (e.g., Martu, Kija) as well as SAE. They also adjust their language choices according to audience and the content of their discussions. They use traditional languages when sharing cultural knowledge and understandings, and to establish their Aboriginal identity. For these students, SAE was only used when their teachers were present. We believe translanguaging can serve to overcome the precarious situation of Aboriginal students and of Indigenous languages more general.

ArgumentTranslanguaging describes the way that multilinguals move across their linguistic repertoires to enhance their communication. Beginning with investigations showing how those that engaged with this practice often did so creatively and for humorous intent, more recent studies of translanguaging have shown ways in which it can address disparity, including in the educational domain. In this paper, we explore how multilingual learners, in this case, Australian Aboriginal children who are learning Standard Australian English (SAE) as an additional language/dialect, engage in translanguaging practices to share cultural knowledge and understandings and to establish their Aboriginal identity. Multilingualism in Aboriginal Australia is widespread with many people speaking multiple languages. In this paper we begin by exploring the students' various linguistic repertoires and how they use translanguaging, sometimes playfully, to move fluidly between these languages as they engage interactively both inside and outside the classroom. Using a range of examples, we show the language facility of these children and the ease and confidence with which they move across languages. Hence, we suggest 'translanguaging' can contribute to learning by enabling Aboriginal students to take advantage of all their linguistic resources, allowing them to 'construct, manage, negotiate' and perform activities (Dovchin, 2021) in positive ways both within and outside the classroom. However, we also suggest translanguaging can be precarious for such students and very much dependent on teacher reactions to the students' language use. When accepted in a positive way, it can serve to promote learning within the requisite meaning-making process of schooling. As such we conclude that students should be encouraged to use all their language resources (i.e., translanguaging), according to audience, context and need, rather than basing education on the binary system codeswitching with 'home language' and 'school language' being artificially separated at the school gate. Whilst acknowledging the challenges this presents both for the learners and their teachers, we believe 'translanguaging' can serve to overcome the precarious learning situation of Aboriginal students – one in which they are seen as having 'no' language, or a language or dialect inappropriate school.
Alvarez, S. (2014). Translanguaging Tareas: Emergent bilingual youth as language brokers for homework in immigrant families. Language Arts, 91, 326–339.
Dovchin, S. (2021). Translanguaging, emotionality, and English as a second language immigrants: Mongolian background women in Australia. TESOL Quarterly. https://doi.org/10.1002/tesq.3015
Oliver, R., Angelo, D., Steele, C., & Wigglesworth, J., (2021). Translanguaging: possibilities and pitfalls for language teaching. Language Teaching Research 2021, Vol. 25(1) 134–150. DOI: 10.1177/1362168820938822
Vaughan, J. (2018). Translanguaging and hybrid spaces: Boundaries and beyond in north central Arnhem Land. In Mazzaferro, G. (Ed.). Translanguaging as everyday practice (pp. 125-148). Springer, Cham.
Wigglesworth, G & J. Simpson. 2018. Going to school in a different world. In Wigglesworth, G., J. Simpson & J. Vaughan (Eds) From Home to School: Language Practices of Indigenous and Minority Children, Palgrave Macmillan

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Keeping and growing new Indigenous literary traditions

[SYMP90] The Loss of Indigenous Languages: Challenges for Children 10:15 AM - 01:15 PM (Europe/Amsterdam) 2023/07/21 08:15:00 UTC - 2024/07/21 11:15:00 UTC

The Northern Territory Bilingual Education Program was established in 1974 in remote Australia with ambitious goals. One was the development of literature and teaching resources in the 27 Indigenous languages represented in the program. This triggered the emergence and proliferation of new and innovative literary traditions, in the novel media of alphabetic literacy and realist illustration. In local Literature Production Centres, such as at Papunya in Central Australia, storytellers, authors and artists harnessed these new media to document their traditional language and knowledge to continue its transmission to their children and community. Waxing and waning Education Department support over decades has threatened the endangerment of these literary collections, traditions and learning opportunities. However new initiatives, leveraged by developments such as the new Australian Curriculum, the UN Decade of Indigenous Languages and access to new technologies, seek to address this. This presentation details the initiative by community members and researchers at Papunya to safe keep and return Pintupi-Luritja language, knowledge and literature to classrooms and beyond.

ArgumentThe Northern Territory Bilingual Education Program was established in 1974 in remote Australia with ambitious goals (Devlin, Disbray and Devlin, 2017). One was the development of literature and teaching resources in the 27 Indigenous languages represented in the program (Gale and Doube, 1997). This initiative triggered the emergence and proliferation of new and innovative literary traditions, in the novel media of alphabetic literacy and realist illustration. In local Literature Production Centres, such as at Papunya in Central Australia, storytellers, authors and artists harnessed these new media to document their traditional language and knowledge, and in the face of colonial incursion continue its transmission to their children and community (Disbray, 2013:128). Waxing and waning Education Department support has meant the endangerment of these literary collections, traditions and learning opportunities. However new initiatives, leveraged by developments such as the new Australian Curriculum, the UN Decade of Indigenous Languages and new technologies, seek to address this.
This presentation details the motivations and methods of a community-led collaborative project underway to restore access, safe keep, document and repurpose the collection generated in the Pintupi-Luritja Bilingual Collection at Papunya (Russell, 2019). We chart the research partnership and the project's interplays between archival management, art history, education design and advocacy; as the community members and researchers navigate education policy on the ground to see the materials used in schools once more. We present the initiatives to safe-keep and reactivate the collection, and challenges educators, communities and children face in seeing their efforts to return Pintupi-Luritja language, knowledge and literature to classrooms and beyond.
References
Devlin, Brian, Samantha Disbray and Nancy Devlin. (2017). History of Bilingual Education in the Northern Territory. Springer, Singapore.
Disbray, Samantha. (2013). At Benchmark? Evaluating the Northern Territory Bilingual Education Program. In Lauren Gawne and Jill Vaughan (eds) Selected Papers from the 44th Conference of the Australian Linguistic Society. University of Melbourne. https://minerva-access.unimelb.edu.au/handle/11343/40960
Gale, Mary-Anne and Leone Doube (1997). Dhanum Djorra'wuy Dhawu : a history of writing in Aboriginal languages. Underdale, South Australia: Aboriginal Research Institute, University of South Australia.
Russell, Roslyn (2018), Papunya Luritja Collection: Significance Assessment Report. National Library of Australia, Community Heritage Grants Program.
This research is funded under the Australian Research Council Discovery Project, DP210103825, The Illustrated Literature of Papunya and Strelley, 1979-1998.

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Investigación Participativa de la Lengua Maka (Matacoa) de Ita Paso,Itapúa, Paraguay

Oral Presentation[SYMP90] The Loss of Indigenous Languages: Challenges for Children 10:15 AM - 01:15 PM (Europe/Amsterdam) 2023/07/21 08:15:00 UTC - 2024/07/21 11:15:00 UTC

After migration, over three decades ago from their ancestral lands, the diaspora Maka (Matacoan) community of Itapua in Paraguay is striving for and resisting to maintain their indigenous language alive.
Through collaborative and active participatory linguistic research, there is an attempt to registre, systematized and create educacional materials culturally sensitive to their context so that the next generation of speakers can use them.
This work presents the steps, methods, challenges and results of this participatory intervention as experience and example of an inclusive practitioner research case and a minority language revitalization efforts.

Argument2019 Año Internacional de las Lenguas Indígenas por la Asamblea General de la Organización de las Naciones Unidas a través de la Resolución No 71/178 se crea la Comisión Nacional de Conmemoración del Año Internacional de las Lenguas Indígenas en Paraguay, con el fin de llamar la atención sobre la grave pérdida de lenguas indígenas y la necesidad apremiante de conservar, registrar, revitalizar, promover y adoptar medidas más urgentes a nivel nacional e internacional.
Luego de las acciones tomadas en el 2019 alrededor del mundo en torno a la visibilización y el estado de las lenguas indígenas, la UNESCO determina que no es suficiente con un año para alcanzar las metas que competen con la promoción, difusión e inclusión de las culturas y las lenguas indígenas, por lo mismo, se declara el Decenio Internacional de las Lenguas Indígenas entre 2022-2032. Dentro de este marco, dos ejes claves mencionados para promover las culturas y las lenguas indígenas según la Organización de las Naciones Unidas son "la creación de condiciones favorables para el intercambio de conocimientos y la difusión de buenas prácticas en relación con las lenguas indígenas". Así como también "el crecimiento y desarrollo a través de la elaboración de nuevos conocimientos.
Actualmente, en el Paraguay aun no se cuenta con el espacio educativo adecuado para propiciar la sobrevivencia de la diversidad lingüística y cultural que puede existir dentro de una misma lengua en un territorio dado (Mithun 2004). Este fenómeno no sólo tiene consecuencias directamente devastadoras en los ámbitos político y lingüístico, las cuales afectan e influyen a las poblaciones minoritarias étnicas.
Aun cuando se cuente con maestros hablantes de lenguas indígenas, estos se ven limitados en sus posibilidades de enseñanza de su cultura y su lengua materna por no contar con los recursos, la preparación adecuada para el reto ni materiales pedagógicos suficientes para la transmisión de sus lenguas a las futuras generaciones de hablantes (Escobar 2019).

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