Are We Colonizing Indigenous Languages?
Contribution by Cree Whelshula, NLCC TTA Director
While language revitalization is considered one of the highest forms of decolonization, our languages are at risk of unconscious colonization from ourselves. A large body of research talks about the language you speak influences one’s thought processes and views on the world. This is also coupled with research that tells us our brains foundational attitudes, views, and aptitudes are complete around the age of 12. So, then what happens when one grows up only speaking English and then utilizes that knowledge to learn one’s native tongue? What can result is new learners only frame of reference for language is English. Therefore, subconsciously inserting English thought processes and values onto the indigenous language.
English is a noun-based language and heavily revolves around talking about the environment as objects or material. It is often gendered and when a gender pronoun is unknown, we often term it “he,” which is subtle value placement on a patriarchal mentality.
Many languages have little to no First Language Speakers, and many times the ones who are left are Elderly. This translates to a lot of younger second language speakers/learners are carrying forward the effort to preserve and revitalize. In addition, some of the work may get outsourced so specialists such as linguists, curriculum developers, etc. carry on the work.
Let’s take a look at ways we could be unintentionally inserting English views into our native languages without even realizing it. I will utilize my own language, Okanagan Salish, as an example. New learners have a tendency to ask Elders for translations versus asking Elders, “What would you say in this situation?”
Asking for translation
| translation request |
translation |
| How do you say, “hello, good day”? |
way̓ x̌ast sx̌lx̌ʕalt (hello, good day) |
Asking for situation
| situation request |
answer |
| What would you say when a friend shows up to your house and you want to greet them? |
way̓ kn‿limt tl‿asckicx. (hello, I am happy you have arrived here) |
When we come into language revitalization with English being our first language, an assumption is made that all languages work the same. So, when we ask for translations of what we want to say based off of our experience speaking English instead of asking for a situation-based conversation, as shown in the example. A best practice would be to give your First Language Speaker example situations to give you the authentic way to communicate. If you give the speaker something to directly translate, they will oblige, and while it is correct language, it may not be the most culturally appropriate.
For Okanagan Salish, saying things like “good morning, good day” were never used as greetings prior to colonization. In modern days, that is the primary form of greeting you will hear in the language and the culturally appropriate or traditional greetings are used less and less. Other colonial influences my language has picked up are concepts like, “sorry,”, “please,” and “favorite.” The reason we do not have a word for “sorry,” is because you would never do something intentionally that you would be sorry for, and if you did, you needed to take responsibility and make up for it with action, not words. “Please” is considered a politeness marker that is found in hierarchal societies that have levels of status. Culturally, “please” would be considered as begging, and our Elders say we were not beggars. The concept of having a favorite something would imply that you were stingy and value material items too much. It is not uncommon today to hear second language learners say “inmísx̌ast,” which translates as my favorite. While grammatically correct, it is a relatively new concept, or at least utilized in a new way.
Here are some things to consider when working with First Language Speakers. As mentioned before, ask for how they would respond in a situation, versus asking them for a translation. Pay attention to their facial expression and body language. Sometimes you can see if they feel hesitant about translating a certain phrase or even a type of situation. Another question to ask is, “did you hear that growing up?” or, “What did you hear growing up?” Try asking them what the literal translations are. In my language, for example, the word for frog is sw̓ar̓ák̓xn but literally translates as croaking feet. One more example, the word for rattle snake is x̌aʔx̌aʔúlaʔxʷ; which literally translates as something sacred on the earth. Understanding morphology (root meanings) of the words helps second language learners to start thinking from their tribe’s unique perspective and values. Slow down and try to read between the lines of what your Elder is trying to tell you. The urgency in language revitalization gives us a tendency to find the translation and ignore the message: Ask for the teachings that go with certain words. Ask if there are taboo things to talk about or say. Ask if there are words and topics that are specific to things like gender. Ask yourself if you are inserting your own ideas or assumptions.
My first piece of advice I give new learners (and even learners a few years in) is to release any idea of what you think language is and how it should work. Open your mind to new concepts, thoughts, and perspective because nqilxʷcn naʔł nsámaʔcn lut t̓a ctukʷtukʷútəlx (Indian Language and English do not walk together side by side).
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