The Endangered Languages Project

Revitalizing Mani in Sierra Leone

2025-05-22T09:18:00.000-07:00

By Gibrilla Kamara and Joshua Lew McDermott

Sierra Leone is a small country on the coast of West Africa. Home to about 7.5 million people, the country is home to 16 recognized ethnolinguistic groups, all with rich histories and cultures. The Mani people, also known locally as the Bollum*, were once a well-known and widespread culture throughout coastal West Africa.

Image 1: Map showing Sierra Leone in West Africa (Credit: Canva)

Due to suppression from neighboring Soso and Themene (Temne) ethnic groups in Samu Chiefdom, the Mani People’s original home territory, some Mani moved to the southern part of the country which contributed to reducing the population of native speakers. Today, however, Mani is a critically endangered language spoken by likely only a few hundred or as few as a few dozen individuals, most of them adults or seniors. There are no monolingual Mani speakers.

The remaining Mani speakers live primarily in the Samu Chiefdom, Kambia District, in North West Sierra Leone on the border with Guinea. Within Samu, most fluent speakers remain in and around the village of Moribaya in Samu Chiefdom.

Sierra Leone gained independence from the United Kingdom in 1961. Its history of colonization, and its more recent post-colonial history, has contributed to it being one of the least developed countries in the world. The country has struggled with ten years of war, the Ebola outbreak, mudslides, social and economic instability and a lack of basic infrastructure like roads and transportation, medical care, water supply, electrical grids, sewage, telecommunications networks, healthcare, social welfare, emergency services. Due in part to these and other issues, relatively little work has been done, or is being done, in the country to preserve and promote the country’s endangered Indigenous languages and traditional customs and cultures. With a booming population, rapid urbanization, and extreme deforestation and environmental crisis engulfing the country, the disappearance of traditional knowledge, social ties, cultural practices, and languages has intensified exponentially.

In hopes of aiding in the preservation and revitalization of traditional culture and language, the authors, language educator Gibrilla Kamara (Sierra Leone) and sociology professor Joshua McDermott (US) founded the Society for Indigenous Languages, Communities, and Cultures of Sierra Leone (SILCC) in 2020. Language revitalization in the West African context is unique compared to other regions of the world. This is true of the Mani language as well. Unlike many other contexts of Indigenous language communities, which are pressured to shift due to the dominance of colonial languages, Mani language use is shifting due to the dominance of another African language: Soso. Most Mani speakers also speak Soso and identify as both Mani and Soso.

Also unique to Mani is the fact that many people in Samu, including in the Chiefdom Headquarter Town of Keychom, still identify as Mani (or Bolom) despite not speaking the language. Great pride is taken in identifying as Mani. The Chiefdom’s Paramount Chief, the most important and highest political and cultural office in the Chiefdom, is a proud Mani who laments he and his children do not speak the language.

In July of 2023, we traveled to Keychom to meet with the Paramount Chief, community members, and leaders to see how we could best aid efforts to stop the disappearance of Mani. The journey to Samu Chiefdom and its headquarter town of Keychom is not easy, especially in the rainy season, which lasts from June to October. After a four-hour journey by taxi from Freetown to Kambia Town, we traveled by motorcycle on dirt roads under pouring rain for another four to five hours before finally arriving in Keychom.

Image 2: Community meeting in Moribaya community when everyone agreed to make farming with students part of the school and to make policies for people to speak the Mani language during farming activities. (Credit: Gibrilla Kamara, SILCC)

The last outsiders to come to the area for purposes of documenting Mani were the American linguist George Tucker Childs and his team in the early 2000s. Dr. Childs built strong relationships with community members throughout the Samu Chiefdom and in the village of Moribaya specifically. Locals still speak fondly of him and his fluency in Mani.

It was no surprise, then, that people assumed Joshua was Dr. Childs’s son, referring to him as Tucker Childs. In Keychom and in Moribaya, we met with community leaders and stakeholders. The excitement and pride were palpable among Mani speakers and non-Mani speaking Mani individuals, who were all eager to organize and work towards revitalizing the language. Even for those who don’t speak Mani, Mani vocabulary is recalled often with pride. On the first night, we ate freshwater fish, known in the local lingua franca of Krio as jungle fish, and were told that in Mani they are known as Korote.

Samu is a major rice producing region of Sierra Leone, and rice production is a central aspect of the local community, economy, and culture. During our visit, it was harvesting time, so many community members were spending their days out in the rice fields harvesting their rice crop.

During our first meeting with the Chief and other community Elders in Moribaya, word spread that outsiders interested in helping to preserve Mani were in town. One man made the long trek from the rice fields to greet us at the meeting, where he proceeded to teach us several folk songs in Mani. A young woman of maybe twenty years old, the youngest Mani speaker we met on our journey, joined in, singing a song in Mani about a frog traveling by canoe to the rice fields for harvest.

In short, local pride and enthusiasm in the Mani language abounds in Samu Chiefdom. The issue is, as one might imagine, one of resources.

In discussions with community leaders, local teachers, and local children, it was decided collaboratively between the Samu Chiefdom and SILCC that a multi-pronged approach is necessary if any headway is to be made in preserving and revitalizing Mani.

In our first approach, we went to the paramount chief who is the custodian of the entire Chiefdom. He hosted us for three days in his palace, while he was sending us each day to have meetings with section chiefs in various communities. We also try to make it possible to host a program where we can bring community people, school going pupils, and teachers together in a big gathering for the day of Sierra Leone independence to discuss the revitalization program.

Image 3: Teachers, students, and parents in Moribaya community discussing how the Mani language will be introduced in primary schools (Credit: Gibrilla Kamara, SILCC)

One essential approach, and the first focus of our efforts, is to integrate Mani literacy into the local primary schools surrounding the village of Moribaya. The resources and training necessary to implement Mani instruction and literacy into the schools are significant, especially given that we are a new organization with little to no outside support for our project.

In October of 2023, SILCC held a writing workshop with a handful of local, literate Mani speakers that were nominated by the chief of Moribaya. The purpose of the multi-day workshop was to produce a primary level reading book in Mani, utilizing the documentation provided by the work of Tucker Childs and his team. Our goal is to produce a book written by and for the community which draws upon local stories and customs in its literacy lessons.

Image 4: The Mani Language Book Writers Workshop in Moribaya community (Credit: Gibrilla Kamara, SILCC)

Image 5: The Mani Language Book Writers editing team (Credit: Gibrilla Kamara, SILCC)

This primary level reading book will be bilingual in Mani and English. By gaining literacy in Mani, these students in Samu Chiefdom will be able to learn through their own language. As research shows, learning to read in their mother tongue will help them to acquire literacy in other languages; gaining literacy in multiple languages, including dominant languages like English, is important economically for the community.

Our next step is to publish the community-produced Mani primary learning book in a plastic format that can withstand the humidity of the area, which can lead to the rapid degradation of paperback books. At the same time, SILCC is working on organizing a series of teacher training workshops and has continued to meet and make arrangements with teachers and education leaders in order to facilitate Mani instruction as part of the daily curriculum in Moribaya and other surrounding small villages. One of the challenges is the fact that many of the current teachers do not speak Mani. One possible solution to this challenge is to enlist the handful of Elders who are both literate and fluent speakers of Mani language to enter schools to teach Mani instruction for one or two periods each day. SILCC is working on coordinating this, though our lack of resources and the remoteness of the area have proven challenging.

Beyond intervention in the school system, we also work with community members to establish adult literacy and Mani learning classes and activities.

In the future, we would like to do more of this kind of work – our work is hindered by a lack of resources needed to carry out more plans and projects that we are anxious to do.

Community members voiced the special importance of mothers in passing Mani language to their children, which means young women and mothers in the community are essential ambassadors if we are to preserve Mani language.

Challenges and constraints notwithstanding, SILCC and the people of Samu remain excited, eager, and hopeful that a positive future exists for Mani.

Image 6: A meeting of teachers, pupils, and parents in Moribaya community (Credit: Gibrilla Kamara, SILCC)

*In this article we will be using the name Mani, which is the Mani People’s name for themselves. The neighboring Soso tribe call them Mandain, while the Themene (Temne) people call them Bollum. Because Themene people are one of the largest populations in the area, the name “Bollum” is widely known in Sierra Leone.

About Gibrilla Kamara

I was born and raised in a remote village in Sierra Leone and have spent most of my adult life preserving languages and culture in my home country. I’ve worked as the Language Coordinator at The Institute for Sierra Leonean Languages, as the Language and Cross-cultural Facilitator at the United State Peace Corps in Sierra Leone, and currently, I work as the Executive Director for the Society for Indigenous Languages, Communities, and Cultures in Sierra Leone, which I co-founded in 2020.

About Joshua Lew McDermott

I am a sociologist and political economist from the U.S. I have been traveling to, and doing work in, Sierra Leone since 2013. My work explores the informal economy, labor, extractivism, neocolonialism, and inequality. I am an assistant professor of sociology at Southeastern Louisiana University. BlueSky: @jlewmcd.bsky.social

New resource: "Say It with Respect: A Journalists’ Guide to Reporting on Indigenous & Minoritized Languages, Language Endangerment, and Language Revitalization"

2025-05-02T11:15:00.000-07:00

In recognition of World Press Freedom Day, ELP and the First Peoples' Cultural Council are excited to launch a new journalism resource about language revitalization:

“Say it With Respect: A Journalists’ Guide to Reporting on Indigenous & Minoritized Languages, Language Endangerment, and Language Revitalization"

This guide is a resource for journalists, written from the point of view of Indigenous Peoples and allies. We appreciate the growing attention that the media is giving to language revitalization and related topics, but we have seen issues covered in ways that unintentionally cause harm. How? Reporting on these topics often falls into deficit narratives like:

“This ancient language with only five speakers who have few resources are trying to save their dying language and need help.”

This framing spreads false assumptions while obscuring the roots of the problem.

So how does this resource help? The guide has three main sections centered around using respectful language when telling stories about language-related topics: 🚩 red flags (disrespectful, avoid), ⚠️ yellow flags (use with caution) and ✅ green flags (respectful). Each flag has an explanation and – where appropriate – a suggested alternative.

This guide incorporates the voices, knowledge, and experiences of Indigenous and minoritized language community members and scholars, as well as non-Indigenous linguists and scholars. We thank all of the contributors; Eden Fineday (Nêhiyaw) and Danielle Paradis (Métis) for their professional review and insightful suggestions; and Lydia Prince (Dakelh/Cree) for her beautiful work on the document’s design and layout, and Nicaela Leon Coico (Quechua) for her fantastic work on finalizing the guide and designing the beautiful cover page.

If you or someone you know is a journalist, reporter, editor or writer who may engage with topics of Indigenous and minoritized languages, language endangerment, or language revitalization, please use and share this! We hope it can help empower folks to tell these stories and to "say it with respect"! 🗞️

Find the guide at https://fpcc.ca/resource/say-it-with-respect/

The Hornbill: A Question for the Naga Languages

2025-04-09T05:30:00.000-07:00

By Riathung Ngullie

“What is Hornbill called in your language/mother tongue?” I came across this question, asked by the host, Dr. Haʻalilio Solomon, to the attendees during a global webinar on endangered language documentation and preservation hosted by the Endangered Languages Project (ELP) and other approaches to safeguarding a spoken language.

When this question struck me, I did not have the answer, as growing up I realised I never saw a Hornbill and those I associated with had hardly seen it themselves. My only thought then was to refer to books written on Naga people by British or foreign missionaries, which were few but accessible.

Surprisingly, I found little reference to names of ecological or biological habitat, as most colonial records seemed to focus on ethnographic recordings of “Lhota Nagas” (Mills, 1922).

Now, one might then wonder, why a Hornbill, of all the birds?

Photo: The Great Indian Hornbill

Source: Kalyanvarma, CC BY-SA 3.0, via Wikimedia Commons

Let me explain. The Hornbill is a revered ancestral icon of the Naga people. Despite differences in language, all Naga communities beyond postcolonial borders revere the ancestral Hornbill bird, so much so that it is sung and danced in many songs and in many endangered Naga languages, comparing a lover to the splendour of the majestic Hornbill bird.

Going further, in times of ancestral living some centuries ago, only a warrior of great and daring courage was entitled to wear the hornbill feathers on their headband, thus proclaiming their heroic abilities to the sight of its onlookers. Naga people would take pride in narrating the heroic actions of warriors from their clans, repeated by their kinsmen, their village and the larger community, repeating and immortalising their lore.

Photo: Elderly Naga men and women dressed to showcase their traditional attire at the Hornbill Festival, Kisama, Dec 2024.

Source: Riathung Ngullie

Today, Nagas across the region celebrate the Hornbill Festival in Nagaland, accompanied by the local and global presence of dignitaries and diplomats from foreign desks. Behind the structural display of traditional dance and speeches, the Hornbill bird is nowhere to be seen; its absence is hardly questioned, and reverence for its name, its cultural and traditional practices once associated with the communities remains in oblivion!

This was confirmed by a visit made to the December 2024 Hornbill Festival venue in Nagaland. When I decided to re-learn what the Hornbill is called in the many Naga languages, I decided to ask the question to the communities taking part in this Festival! Soon after I asked many Naga couples in their respective Morung (Community Dormitory), most had to call someone, ask an Elder over the phone, or seek it in a second person to learn the words and repeat the word clearly in two or three attempts.

Photo: A young Rengma Naga lad sits near a fireplace during the Hornbill festival in Kisama.

Source: Riathung Ngullie

History has proven that a language and culture does not disappear overnight, but the erosion happens gradually.

When the last bird has stopped singing, when the communities no longer hear its songs, when the community stops calling its name in a language they once knew, its previous existence begins to wither away, a bit of the present begins to be chipped down, then it soon ceases to exist!

About the author: Riathung Ngullie is from the Kyong Naga community, also known as "Lotha" Naga, in Nagaland state in Northeast India. He holds a master's degree in social work and has worked extensively with Indigenous and migrant communities across India. As a Communications and Storytelling Intern at ELP during the 2024-2025 academic year, he gathered and shared stories from his own community, as well as building networks of knowledge sharing and storytelling between Indigenous communities worldwide.

Aloha from the International Conference on Language Documentation & Conservation (ICLDC) 2025 at the University of Hawaiʻi

2025-03-21T06:00:00.000-07:00

During the second week of March, four members of the ELP team - Language Revitalization Mentors Yulha Lhawa, Yazmín Novelo, and Alexandra Philbin, and Executive Director Anna Belew - had the honor and privilege of attending the 9th International Conference on Language Documentation and Conservation (ICLDC 9) at the University of Hawaiʻi at Mānoa.

Yulha Lhawa, Yazmin Novelo, Alexandra Philbin, and Anna Belew at ICLDC

ELP kicked off ICLDC 9 by hosting the pre-conference event: a special in-person screening of digital stories by language champions around the world. These deeply personal short films shared the real-life experiences of people working to revitalize and reclaim their languages, and highlighted the voices of 12 language champions from 11 countries. We thank everyone who attended, showed their appreciation to the storytellers, and shared how profoundly moved they were by these stories.

Attendees listen to Esraa Alrasheed (Nubian language, Sudan) introduce her digital story at the screening on March 5.

ELP also hosted a booth in the main conference hall and a "video postcard room" with a professional videographer, where conference attendees could film greetings to folks back home, share about what they'd learned and connections they'd made at ICLDC, and send good wishes to other communities around the world. We'll be sharing some of these video postcards in the coming days!

Left to right: Alexandra Philbin, Yazmin Novelo, Anna Belew, and Yulha Lhawa greet attendees at the ELP booth.

The ELP team also presented a poster on (re)envisioning and crafting futures for Indigenous languages. The poster invited viewers to dream ambitious futures for their languages and communities, and consider the paths that would lead to those futures. We had the chance to talk with so many amazing language champions, to share our visions, aspirations, and challenges, and to make a space to change the fatalistic narratives that dominate so much conversation around language endangerment.

Talking with attendees at the ELP poster session, sharing visions for language futures

Amid all the activity, most importantly, the ELP team had the opportunity to connect with old and new friends and colleagues, grow their networks of language champions from all over the world, and learn from people doing amazing and innovative work in language revitalization, documentation, and advocacy. The relationships that emerged and deepened from this time in Honolulu will continue to guide and grow our work.

We extend our profound gratitude to the organizers and volunteers who made ICLDC possible, to everyone who shared their time and knowledge at the conference, to the Hawaiian people for permitting us to visit and learn as guests on their land, and to the lands and waters of Oʻahu.

Each member of the ELP team who attended has shared their reflections on the conference, in their own words:

Yulha Lhawa:

"ICLDC was a week of reconnecting, learning, and soaking in the energy of a community that truly gets it. Meeting my colleagues Yazmin and Alex in person after years of working together was surreal—we’ve spent so much time on screens, but finally sharing meals, laughing, and interacting face-to-face made everything feel more real. One of the most special moments was the ELP reunion at a beautiful home in the mountains, where we heard the story of how ELP started, a reminder of how a small seed, nurtured with care and love, can grow into something impactful. The conference itself was packed with deep conversations, unexpected reunions, and exciting opportunities, including an invitation from a professor at Boise State University to share my work on language documentation and revitalization. And of course, there were all the little moments: hiking, late-night spam musubi, and a lovely afternoon at Anna’s favorite beach before the conference, all adding to an experience that felt nothing short of magical."

Alexandra Philbin:

"‘Ar scáth a chéile a mhaireann na daoine’. This Irish proverb means that it is by being connected with other people that we live. It comes to mind as I think back to the wonderful time I had at ICLDC on Oʻahu. I was able to see old friends, some of whom I had only seen online (including my ELP colleagues!), and meet new ones. I took part in many wonderful conversations - at presentations and posters, at the ELP conference stand and video postcard room and over meals and walks around Honolulu. Central to all of these conversations was a deep commitment to language diversity, to language revitalisation, to the wellbeing of people and communities.

Coming together to share our work, our ideas, our stories was really amazing, and it was very special to be able to do it in Hawaiʻi; a place with such an inspiring reclamation movement. The focus of the conference was on diaspora communities, and the kinds of conversations and ideas that this sparked are really needed right now. The conference was a good reminder of ‘ar scáth a chéile a mhaireann na daoine’, of the importance of connecting with people, of living and working in community and in solidarity with people."

Yazmín Novelo:

"It was my first time attending the conference, and I must confess that I was pleasantly surprised by the nature of the event, which deviated significantly from the academic format in which professors present their thoughts on our languages. Instead, the attendees were practitioners, members of their communities, and the talks related to the realities and experiences directly lived by their speakers. I believe that linguistic revitalization is in our hands, and what I saw gave me great hope.

Many of the talks I heard had something in common: whether they were communities in the diaspora or in their territories: language is no longer seen as a separate element requiring intervention, like a limb undergoing surgery. From experiences with technology to the implementation of school programs, the common denominator was strengthening the language to strengthen ourselves as people. This is summed up in the experience of the Cherokee people, who concluded their presentation on language immersion by saying, "It's not just about creating Cherokee speakers, it's about growing Cherokee." This thought remains in my head, thank you ICLDC 2025, see you in two years."

Anna Belew:

"Attending ICLDC always feels like returning home. Not only to the island I called my home for a few years as a PhD student at the University of Hawaiʻi at Mānoa, but to the broader community of people working in language documentation and revitalization.

ICLDC has been a bright thread woven through all my language work. My first ICLDC, in 2013, was the first time I ever visited Honolulu - besides being bowled over by the power and beauty of Oʻahu, the conference and the people I met there cemented my choice to do my PhD at UHM. I served on the student organizing committee for ICLDC in 2015 and 2017, getting incredible firsthand education in how conferences are run from start to finish. And I've attended every subsequent ICLDC. The energy is always beautiful - hundreds of people who share a vision for a world of thriving languages and communities, coming together to learn and support each other. It genuinely feels like a very large family, in many ways.

But this ICLDC was particularly special. After ICLDC moved online in 2021 and 2023 due to the COVID-19 pandemic, this was many people's first time physically seeing their ICLDC "family" in years. The sense of joy and gratitude at being together again was palpable. For me, everywhere I turned, I saw familiar and beloved faces - some of friends, colleagues, and mentors I hadn't seen in years, and some of people I'd only ever known online, including my longtime ELP colleagues Yazmín and Alex!

I learned so much, as I always do at ICLDC. Brilliant ideas, deep knowledge, unwavering conviction, tears and laughter were present throughout the sessions. But there was also a tangible sense of relief and rest in being together in this moment. The relief and nourishment of being among kind and courageous and smart people who believe in a world of diversity, of Indigenous resurgence, of respectful and reciprocal relations among our human and other-than-human communities. There were hard discussions about the future of our field in these dark and uncertain times. But we were together. And we will keep working together to sustain and nourish languages and communities. A hui hou - until we're together again."

Yulha greets Mānoa Falls

Would you like to help support ELP's work to strengthen language revitalization in this critical moment? Get your very own ELP t-shirt like the ones in the photos, with the design "Our Roots, Our Languages", or make a tax-deductible donation.

Reflections from the International Funders for Indigenous Peoples (IFIP) Conference

2025-03-14T06:00:00.000-07:00

By Maison Ole Nkurrunah, ELP Communications and Storytelling Intern

A couple of weeks back, I had the distinct honour of representing the Endangered Languages Project (ELP) at the International Funders for Indigenous Peoples Global Conference.

The International Funders for Indigenous Peoples Global Conference 2025 was hosted by my country and on the ancestral lands of the Maasai People (my people) by the shores of Lake Naivasha.

Naivasha, is an anglicized version of the Maasai word ‘Enaiposha’ meaning ‘disturbed waters/waters that are not still’.

The conference commenced on 17th and ran through to 21st February. The theme of the conference being 'Global Impact, Local Solutions: Funding Indigenous Self Determination and Leadership.'

The conference for me was a symbolic and eye-opening experience as I got to mingle and interact with different individuals from all over the world working at different capacities in uplifting Indigenous peoples.

Some of the high level workshops and showcases I got to participate in include; the second Indigenous Youth Dialogue where we developed a manifesto that would provide a guideline for future engagement for Indigenous youth in different local and global spaces, Solidarity Funding in Accompaniment to Indigenous Governments and Decoloniality, Cross-Learning in Indigenous Leadership, Roots of the Future and How Indigenous Peoples are Addressing Biodiversity Loss and Climate Change, Integrating Indigenous Wisdom and Human Rights with Participatory Grantmaking, the Role of Funds in Supporting Indigenous Communities among other very enlightening sessions.

On the sidelines, I had the opportunity to talk to many people on the importance of language revitalization and what we, the Endangered Languages Project are doing all over the world to support endangered languages.

Languages are the threads that tie us to our past while placing us in longing for the future. Our history, our land, our governance structures and our cultures are preserved and conserved through languages. When we lose our languages, we lose a lot.

If you would like to make a tax-deductible donation to support the work of ELP, we gratefully accept contributions at https://www.endangeredlanguages.com/donate/

If you are interested in speaking with ELP about funding partnerships, we welcome you to reach out to ELP's Executive Director, Dr. Anna Belew: [email protected]">[email protected]

ALL IS NOT LOST: The Ogiek People Reclaiming Their Roots Through Language Revitalization

2025-01-21T08:10:00.000-08:00

By [email protected]" rel="nofollow">Maison Ole Nkurrunah, ELP Communications & Storytelling Intern

Mzee Salaton Lenadung'uenkop at the Ogiek Cultural Center. Photo credit: OPDP.

I watched Mzee Salaton Lenadung’uenkop don his elder’s regalia known as Sampuut - consisting of a furry cap and furry hood made of animal skin draped over his shoulders. As an Ogiek Elder, this is what he wears when performing any service that calls for seriousness that involves the preservation and protection of his People’s ways. He wears this suit with pride and a nostalgic smile to cap it all.

All along, he has not stopped giving me anecdotes here and there on his people’s history, dating back ages with my own people, the Maasai, as they live side by side. Matter of fact, he reminds me that the language of the Maasai, among other larger Kenyan languages where the Ogiek community is spread, is one of the key assimilators of the Ogiek culture and language. However, all is not lost - as we walk through the trees, he goes on to show me practically the knowledge of his People, explaining what he and other elders in the community are doing to revitalize everything Ogiek to the daily lives of their People.

He looks up at the trees as we walk towards the Ogiek Cultural Village, as he explains to me in detail the different noises emanating from them. From the variety of bird species, the little monkeys and bushbabies alike all sounded like a cacophony of heavenly melodies that were all making up a single orchestra of nature.

Every single animal or bird in the Mau Forest ecosystem has a role to play in the life of the Ogiek. Every tree, every plant has a meaning. None is more important than the other. Be it a plant, a root, a leaf, a stream or a bee – they are all fundamental parts of their everyday life and their growth and existence are intertwined with theirs.

Sadly, our conversation is purely in the Maasai language – my own language. This is mainly because Mzee Salaton and other Ogiek community members have been forced to assimilate into the Maasai culture on this side of the Mau Forest belt. This is the same trend on the other side of the forest where the Kalenjin, another bigger community, live side by side with them. The Ogiek language is one of the endangered languages in Kenya, with two of its three dialects being dormant already.

Through people like Mzee Salaton, the Ogiek People’s Development Program has initiated strategies and systems to revitalize and pass their language down to the younger generations of their people. As a learning camp over the school holidays for Ogiek youth, the Ogiek Cultural Center hosts learners from the community, where they are taken through basic language training and other cultural classes that are essential for everyday life.

Members of the Ogiek Community at their cultural village. Photo credit: OPDP.

Other initiatives that the Center is carrying out towards revitalization are a music studio where musicians of Ogiek descent can record music in their language for free, a library to document the literature of their people, and an artifact repository to act as a museum for cultural artifacts that are getting lost. They are also in the process of setting up a resource library online for all things Ogiek, as well as initiation of the process of developing an Ogiek Language Dictionary. The dictionary project, according to the center manager, Mr. Samson Luari, is a tedious endeavor that requires resources and a large pool of community effort. It is, however, a task that they are willing to undertake fully for the benefit of future generations of Ogiek people.

Subsequent governments of the Kenyan State have over the years used policy to harass and intimidate the Ogiek people who predominantly reside in forested areas, pushing them out of their ancestral homelands. Years and years of court proceedings, including a historic win in the African Court of Justice at Arusha in 2017, saw the African Court compel the Kenyan government to pay the Ogiek reparations both in monetary form and the delivery of a collective title for land to settle the community members for atrocities meted on them over the years.

You can read both sadness and hope in Mzee Salaton’s eyes as he narrates to me the impact the Center has already had in bringing back all that has been lost by the community through cultural assimilation owing to their small numbers. He has lived through years of forced evictions, targeted marginalization and minimal representation in any level of administration. He knows what his people have gone through and the circumstances that this peril has caused his people. However, he believes that there is hope on the horizon through initiatives like the Ogiek Cultural Center and other community-based solutions that are seeking to restore their almost lost ways and to revitalize their language that is threatened by extinction.

All is not lost.

Learn more about the Ogiek Cultural Center at http://ogiekpeoples.org

International Mother Language Day Event: Stories of Language and Life

2025-01-17T12:16:00.000-08:00

This International Mother Language Day, February 21, join the Endangered Languages Project and language champions around the world for a screening of digital stories that explore the links between language, life, memory, and community. ⁠

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These short films share the real-life experiences of people working to revitalize and reclaim their languages, offering deeply personal reflections on their relationship to their languages, and sharing the motivations, challenges, and joys in their language work.⁠

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This screening will showcase digital stories created by language champions who participated in an online digital storytelling workshop held by the Endangered Languages Project and facilitated by StoryCenter.

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We invite you to come hear their stories, show them your support and appreciation, and find inspiration and possibilities for your own language work.⁠

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Date: February 21, 2025⁠

Time: 10:00 am Pacific (UTC -8)⁠

Free and online⁠

Register: bit.ly/LanguageAndLife

5 Lessons for Language Champions and Allies from the Film Kneecap

2024-10-30T06:00:00.012-07:00

By Alexandra Philbin

Kneecap movie poster. Image credit: Sony Pictures.

I was delighted to be able to see Kneecap last month in the Babel cinema in València. The film focuses on the Irish-language rap group Kneecap and how the group’s three members, played in the film by the musicians themselves, came together and started making music. It shows the beginning of their journey in Béal Feirste (Belfast) to becoming the hugely successful group that they now are. I had been looking forward to seeing the film as soon as I heard about its development, and was even more excited after the film’s success at the Sundance Film Festival and after hearing the rave reviews of some of my friends back in Ireland when it was released there a few months ago.

I was doing my undergraduate degree in Corcaigh (Cork) when Kneecap burst onto the Irish-language scene, and their music accompanied me as a young adult finding my way with the language. Last year when I was back in Baile Átha Cliath (Dublin) for a fieldwork stay, I went to one of their concerts. Seeing thousands of young people rapping along with them in Irish is an image that I will always carry with me. I often use their music when I’m teaching Irish, and although the heavy references to drugs and sex aren’t for everybody, it always provokes discussion and a lot of thinking. I can now say the same for the film. Like their music, the film is complicated and thoughtful, and we have a lot to learn from engaging with it.

Here is a list of five things that we can think about from the film, relevant to anyone who is interested in language endangerment and revitalisation. While I’d really recommend watching the film and seeing what you learn from it (it’s now streaming on Amazon), these points are a sneak preview of what you can expect.

1. Kneecap reminds us of the struggles faced by speakers of Indigenous, endangered and minoritised languages

Although the film is packed with fun, it does not shy away from the discrimination that speakers face when trying to speak their language. We see scenes where Irish speakers’ language rights are (violently) repressed, particularly in interactions between the musicians and the police. The film reminds us that language loss is not a natural or neutral process; it is very often a violent process where speakers face oppression and the violation of their human rights.

2. Kneecap shows us that there is no one way to promote a language

The film focuses on the trio’s use of hip-hop music to promote the Irish language, but it also shows some of the wider work happening in the North of Ireland to support Irish-language rights. For example, one of the musicians’ partners is shown to be involved with an Dream Dearg, a group that has campaigned tirelessly in recent years for Irish-language legislation in the North. The film points to a certain tension between the partner’s work and the rappers’ activity, but ultimately shows that there is no one way to fight for our languages: while some people may focus on legislative change, others may focus on cultural activities.

3. Kneecap highlights how language reclamation is about more than words

In the film, we see how rooted the members of Kneecap are in their local community. Their background is inseparable from their lyrics and their work to promote the language. By focusing on this background, the film reminds us that they are taking part in a project that is all about community. Their music is shown to bring people together in connection. Through the focus on one of the rappers’ mothers, it is also shown to be healing.

4. Kneecap gives us an example of how to push against certain narratives about our languages

At the beginning of the film, we see a class of bored teenagers learning Irish with one of the group’s members. He despairs at the learning material, with its references to turf farming, and it is clear that the city-based teenagers cannot identify with the image of the language that it promotes. Kneecap’s work changes their relationship with the language, as the group’s use of rap highlights the connection between Irish and urban life in Béal Feirste. The film also goes some way in pushing against the doomful predictions that paint language loss as inevitable.

5. Kneecap is about Irish in the North of Ireland, but it’s also about all our languages

The film focuses on the rappers’ home city of Béal Feirste and the Irish-language context, but it also reminds us that it is but one context in a world in which over 3000 languages are endangered. The film raises awareness of language endangerment and language rights in the North of Ireland, but also raises awareness of language endangerment and rights more generally. We see solidarity with other groups and peoples in the film, and it invites us to think about our language communities as part of a global community facing language endangerment, but also resisting it.

If you haven’t seen the film yet, I hope these points give you more reason to check it out! If you have, I’d love to hear your thoughts. Did you like it? Does the film connect to your own language? Is there similar music being produced in your community? You can always reach out to me at [email protected]">[email protected], or book a mentoring appointment with me to discuss Kneecap, your own work, or minoritised languages in general!

Join Us on September 30 to Support Indigenous Language Interpretation

2024-09-16T10:45:00.000-07:00

In recognition of International Translation Day, ELP invites you to join us on September 30 at 10:00 am Pacific time for a free, online public forum: “Building community networks of dignity and solidarity: Indigenous language interpretation is a human right.”

Indigenous migrants face discrimination and violations of their linguistic and human rights every day. This public forum will highlight the voices of four grassroots Indigenous-led organizations doing the work of Indigenous language interpretation in communities around the US in this critical moment.

ELP’s goal in offering this forum is to provide a space for the public to have the chance to listen to those on the ground doing this work - and to create the possibility for public engagement, education, sensitization, and solidarity. The audience will have the opportunity to engage with the organizers at the end of the forum.

This event is made possible in part by the generous support of the First Peoples’ Cultural Foundation.

The panel will feature:

Ernesto Ajanel and Juanita Cabrera Lopez, International Mayan League
Arcenio Lopez, Mixteco Indígena Community Organizing Project
Saul Rivera, Concejo de los Pueblos Originarios
Puma Tzoc, Pueblo Unido PDX

Spanish <-> English interpretation will be provided by Eco Interpreters.

We invite you to join us as we stand in solidarity to support the critical work that these community organizations are doing every day. Please spread the word, and we hope to see you there!

Register at http://bit.ly/IndigenousInterpretation

ELP Statement on Our Use of AI Tools

2024-07-25T07:00:00.000-07:00

For the past 12 years, the Endangered Languages Project has been a trusted place to share digital resources to support Indigenous and endangered languages. People around the world have chosen to share information about their languages, cultures, and work through ELP, trusting that we will engage with their materials appropriately, respectfully, and transparently.

Our relationships with language champions, community organizations, scholars, and allies are the core of our work. The trust our community places in us is at the heart of what we do.

We are deeply committed to Indigenous data sovereignty, and to the rights of Indigenous and minoritized communities to decide whether, when, and how they will engage with language technologies.

That is why we have been deeply concerned, in recent months, to see false information circulating about ELP’s involvement in AI projects. Several posts and articles, all of which seemed to be AI-generated, have falsely claimed that ELP is developing large language models (LLMs) or other AI tools, using the language materials shared on our site.

Using the language materials shared on ELP’s site to train LLMs would be profoundly unethical, and a gross violation of our values and relationships. We want to clarify ELP’s use, or non-use, of AI tools in general, and contextualize these decisions within our organizational values.

First and foremost, we do not engage in language data mining using LLMs or other AI tools. We do not permit materials hosted on the ELP site to be used in the training of LLMs or other AI models.
We work with human writers and editors - we don’t use ChatGPT or other generative AI tools to create our learning resources, social media content, articles or blog posts. We invest significant collective time, thought, and emotion in writing the text you find on the ELP website, social media accounts, and learning materials. We value foregrounding a variety of human voices, writing styles, knowledges, and creative visions. Working together with human writers and editors creates possibilities for one of our core values of relationship-building.
We work with human artists - we don’t use generative AI image or music/sound generation tools for our materials. We do not knowingly publish AI-generated images. We value experiencing and sharing a variety of human art styles, perspectives, artistic traditions, and creative visions.
We work with human translators and interpreters - we don’t rely on machine translation tools without human supervision. We sometimes use transcription tools for materials in dominant languages, or use machine translation tools to quickly check the meaning of a piece of text, but always check any machine translations with a human. We value and respect the human knowledge of context, tone, style, and cultural nuance that goes into translation work.
We work with human content creators - we aim to support and uplift creators who put time, effort, and creativity into conducting interviews, recording audio and video materials, creating social media posts, etc. We value elevating the perspectives and talents of humans around the world, and creating space for people to learn from one another.
We work with human researchers - the information in ELP’s Catalogue of Endangered Languages has been painstakingly collected, organized, and reviewed by a team of human researchers over many years. In all of our research work, we do not use ChatGPT or other LLMs. We do our own thinking, reading, editing, and writing.

We suggest that anyone interested in the development of AI technologies for language revitalization, in alignment with the values of Indigenous data sovereignty, may wish to learn more about the work of organizations like Indigenous AI, Te Hiku Media, First Languages AI Reality (FLAIR), Te Mana Raraunga, Maiam nayri Wingara, Masakhane, the Global Indigenous Data Alliance, and others.

As the technologies described broadly as “AI” continue to grow and change, and more ethical tools are developed, our use of AI tools may change. However, any choices we make about AI will remain informed by our organizational values: integrity, respect, support, optimism, collaboration, relationship, sharing and accessibility, and informed action. And, in keeping with our values, we will continue to communicate transparently about our decisions and actions regarding AI tools.

We hope this statement clarifies how ELP engages with AI, and we welcome any questions or comments you might have: [email protected]">[email protected]

A newly translated resource from ELP and FPCC: Language and culture camp handbook in Igbo

2024-07-17T08:30:00.000-07:00

We are happy to share a newly translated resource from the Endangered Languages Project and the First Peoples' Cultural Council: an Igbo translation of Culture Camps for Language Learning: An Immersion Handbook.

Language and culture immersion camps are a highly successful tool for language revitalization - there are examples of community language camps all over the world. They usually combine land-based learning with traditional activities, games, and the building of community relationships, all within a language immersion setting.

This handbook is intended to be a practical tool for camp organizers, staff, Elders, community members, teachers and anyone else involved in language and culture immersion camps. It includes key points and details for each step of the entire process of planning and carrying out a language and culture immersion camp.

Language camps can be organized and tailored to communities' specific needs, often without much funding, and with full community control over the process. This makes language camps a very appealing and feasible language revitalization activity in many areas of the world. Igbo is one of the largest languages in Nigeria, and this handbook will offer useful guidance to not only Igbo communities, but smaller language communities who are multilingual in Igbo.

This handbook was originally developed by the First Peoples' Cultural Council in British Columbia, Canada, for First Nations communities. This version has been fully translated into Igbo, as well as localized with images, activities, and suggestions relevant in Igbo-speaking contexts. It was translated and adapted for Igbo-speaking communities by ELP volunteer Onyinye Favour Chibueze, and designed and illustrated by Chinedu Daniel Okeke.

We hope this handbook will be useful for language revitalization work in Nigeria and beyond.

You can download the handbook by clicking on the thumbnail below:

📢 Are language camps being held in your community? Did you find this handbook useful in your language revitalization efforts? Would you like to see this handbook in your language? We would love to hear from you! Please reach out to us at [email protected] .

ELP 2024-2025 internship applications are now open!

2024-07-08T08:00:00.000-07:00

We're hiring! Applications for ELP's fall 2024-spring 2025 internships are now open.

If you are passionate about supporting language revitalization, great at gathering and sharing knowledge and stories, skilled at organizing and supporting volunteers, and/or a tech-savvy digital resource manager, we'd love to hear from you!⁠

ELP is seeking 3 interns for the 2024–2025 academic year (September 2024–March 2025). Interns will contribute to developing our web community and online resource library, growing and managing ELP’s volunteer program,
gathering and sharing stories about language work, and more.

We’re a small organization committed to mobilizing capacity for Indigenous and endangered language communities to achieve their language goals, making knowledge about language work accessible to those who need it, and fostering relationships between people working to support language diversity.

These are part-time (10 hours/week), paid contract positions. The internship duration is from September 2024 through March 2025, with a break in the December-January holiday period. ELP is a fully remote organization; applicants located anywhere in the world are eligible and encouraged to apply.

Learn more about the positions and apply by August 8 at https://bit.ly/ELPinterns2024 ! ⁠

Ready to Revitalize course: Looking back at our first year

2024-04-02T10:47:00.000-07:00

In February and March 2024, ELP hosted the first annual Ready to Revitalize, an 8-week online course in project planning for language revitalization. It was an honor to gather with some truly dedicated language champions from around the world, share knowledge, and build skills and connections to support their language work.

Ready to Revitalize grew out of the annual Language Documentation Webinars which ELP has been hosting, in partnership with the Language Documentation Training Center, since 2019. These 8-week webinar series share introductory skills in language documentation with hundreds of learners around the world, and each year, they conclude with one session on language revitalization. This session is always extremely popular, and each year, participants have requested more learning opportunities in language revitalization.

So, in 2023, the ELP staff began designing a separate 8-week course in language revitalization, with the same goals as the documentation webinars: to share practical, usable knowledge in support of language work. We wanted the course to be open to anyone in the world, with no prior experience or knowledge required - everyone from absolute beginners to experienced community revitalization practitioners was invited to apply. The weekly topics included:

Week 1 : Introduction and Getting to Know Each Other
Week 2: Language Planning, Strategy, and Visioning
Week 3: Language Revitalization Methods
Week 4: Collaborative Work and Partnerships
Week 5: Funding, Human Resources & Material Resources
Week 6: Language and Place
Week 7: Language and Technology
Week 8: Participant Presentations

When we announced Ready to Revitalize, we were overwhelmed by the interest in the course. We designed the program for 20 people, to ensure it was a small enough group that everyone could comfortably participate and get to know each other. We expected a few dozen applications at most - instead, more than 400 people applied to participate in the course. It was very difficult to choose among the hundreds of wonderful language champions who applied, but in the end, we invited a cohort of 20 people from 18 countries, with a wide variety of interests, skills, and experiences. We chose participants according to a few general criteria. We wanted this course to be available to people who had limited or no access to other learning opportunities in language revitalization; who had a clear idea or goal for language revitalization work in their communities; and whose situations were particularly urgent for revitalization work (such as a severe language endangerment situation, or a context of political or social oppression). But they all had one thing in common: a deep commitment to uplifting their languages and communities, and a desire to grow their skills in language revitalization.

“I have been in this language [revitalization] program for a long time in isolation. My voice was not loud enough to be heard from a distance. With ELP I think they heard my voice.” -Gibrilla Kamara, Mani, Sierra Leone

For 8 weeks, participants met weekly on Zoom to learn, share their experiences, and build connections with each other. A key part of the course was building relationships among everyone in Ready to Revitalize. Every week, participants spent time in small group discussions, sharing their own experiences and perspectives across borders, and finding inspiration and support from their peers. This sense of community and solidarity is at the heart of ELP’s work, and we are overjoyed to have been able to create a safe and meaningful space for language champions to learn from each other.

“It's been super to see such amazing teamwork among all of the ELP staff, and to meet others working actively and passionately. Knowing this is a worldwide movement is one thing, but starting to feel part of an international community is another.” -Jo-Anne Ferreira, Trinidadian French Creole, Trinidad and Tobago

But beyond sharing usable knowledge and building connections, Ready to Revitalize also provided participants with firsthand experience in envisioning, planning, and carrying out a revitalization project - and hands-on practice in writing grant proposals. From the first week, participants began devising a concrete project plan, thinking about questions like “what does my community need to move forward in language work right now?”, and “what realistic paths might bring my language community closer to our goals?” From there, they drafted more detailed project proposals, created estimated budgets, and thought through the ethical dimensions of the work they would undertake. By the end of the course, participants had created a fully fleshed out revitalization project plan, and written a grant proposal to submit to ELP.

“I learned how to verbalize a plan of action, discuss, and listen. It gave me a sense of confidence in going forward and also an excuse to get started!” -Megan Gourd, Northern Paiute - Gidutikad Band, USA

We are very happy that this year, we were able to offer mini-grants to Ready to Revitalize participants, to support the revitalization projects they so carefully developed over the past two months. In the coming months, we will share about some of these projects*, and highlight the incredibly creative, innovative, and inspiring ways that course participants are working to revitalize their languages.

“Understanding that I can work with other people interested in revitalizing my language but most important, that our effort can spread beyond our local place, this is the most important thing I learned. Thank you.” -René Oswaldo González Pizarro, Ayuuk, Mexico

We offer our sincere thanks to our partners at the First Peoples’ Cultural Council for making it possible to offer funding for these small projects. Most of all, we want to thank the participants for sharing their time, their experiences, their knowledge, and their aspirations during this course. The ELP team learned a great deal from offering this course for the first time. Thanks to our experiences, and the insights and feedback shared by participants, we are looking forward to hosting an even better Ready to Revitalize at the beginning of 2025.

It was a privilege and a joy to share this space with such amazing language champions, and we cannot express this more beautifully than one of the course participants did:

“The format used is more like learning circles, which we in the Pacific Islands refer to as ‘storying corners’, but I would rather use the analogy of ‘traffic junction’ or ‘intersection’ conversations. We are passing through a traffic congestion and happen to meet in the intersection waiting for the traffic to clear so we can pass through. While we are waiting, we engage in a dialogue on language revitalization, and this brief temporal space becomes a useful insightful juncture in our busy schedule about our own projects. Life is a journey that often takes us to paths where we cross with other people, and this is one of them - where the virtual space has been a brief interlude to reflect, learn and impact ideas where possible, with others we are most fortunate to meet. It was a very sacred temporal virtual space of learning for me because of respect and open dialogue.” -Course participant*, Papua New Guinea

*Not all places in the world are safe or welcoming for language revitalization work. It is of paramount importance for us to protect the safety and privacy of participants, so some projects and names will not be shared publicly.

Food: A catalyst for language revitalisation

2023-12-19T00:00:00.000-08:00

by Beulah Waritimi

Food is a multi-faceted tool. Not only is it essential for our survival, it can be described as a vehicle for helping us understand or formulate our individual and group identity. Through preparing, serving, and eating food, we are able to express and create connections that are instrumental in helping us develop our own identity and establish our identity within a group or community. In this blog post, I’d like to share a little of my own journey with language revitalisation and food.

Growing up in a multicultural and culinarily diverse country such as Nigeria, food as a big part of identity has certainly been my story. I was always surrounded by the sweet and tantalising aromas of my mother’s cooking that would envelop the entire house. As a child, I remember running straight to the kitchen when I could hear the pounding of pina beribá and boru with our wooden mortar and pestle. These ingredients would later transform into a soft pliable doughy texture that would be submerged in the most fragrant and rich soup, using your hands to pull it apart. This dish is synonymous with my childhood, and the joyous experience of a home-cooked meal that celebrated the ingredients indigenous to the Niger Delta region.

As I’ve been on my own journey of language reclamation, I’ve been examining the relationship between food and language and how that can be instrumental in the reclamation of the Izon language for myself and my family.

As part of this journey of language reclamation, I was afforded the opportunity during my ELP internship to host a Zoom cooking class with my grandma, through which she taught me how to make kekefịyàị, a dish that is integral to Izon cuisine.

Adding fụ́ (salt) to our kekefịyàị

This experience was incredible because not only was it an introduction to the master-apprentice method of language learning, but it was also a moment to share my culture with my fellow interns. In the course of the class, my grandma and I were able to teach the ELP team Izon cooking vocabulary such as “Fụ́” which means salt and “Ịmbele” which translates as delicious. The team also had the opportunity to ask my grandma questions about Izon culture and her experiences growing up as an Izon woman in Nigeria. Although we attempted to have the cooking session in Izon, there was never a feeling of disconnect between my grandma and I and the ELP team. It was so comforting to realise that food can be a unifying tool, crossing boundaries and borders, and paving new ways for conversation.

As someone who thinks food is not just a source of nutrition but a catalyst for language revitalisation, I am excited to see the ways in which I can continue to engage with food on an individual and communal level within the scope of language revitalisation.

What would a blog post about food be without a recipe? Here is how to make a vegan kekefịyàị, using my grandmother’s recipe.

Vegan kekefịyàị

Ingredients

2 unripe plantains

½ white onion

2 tbsp of palm oil

½ tsp of dry pepper powder

1 can of chickpeas (we are using chickpeas to replace the seafood traditionally in kekefịyàị)

3 tsp of dried mushroom and nori powder

1½ cups of water

1 vegetable stock cube

Instructions

Peel your plantain and slice diagonally or into circles and set aside.
Chop/dice your white onion and set aside.
Bring a medium-sized pot to your stove and pour in your water on medium/low heat.
Add your sliced plantain and can of chickpeas.
Then, add your white onion, palm oil, dry pepper, mushroom powder and vegetable stock cube.
Add a pinch of salt to taste.
Leave to cook with the lid partially on for about 25-30 minutes. At this point, the sauce should have thickened and the plantain should be soft and easy to cut through.
Serve hot and enjoy!

Our finished vegan kekefịyàị. Ịmbele!

"Language belongs to the people": An interview with Nigerian linguist Dr. Bolanle Arokoyo

2023-09-19T06:00:00.001-07:00

ELP intern Akano Johnson Adewale spoke with linguist Dr. Bolanle Arokoyo, who has worked for many years on the documentation and revitalization of Nigerian languages. In this interview, she shares about her path and experiences working with Nigerian languages, and her advice for linguists interested in documentation and revitalization.

Dr. Bolanle Arokoyo

Could you tell us a bit about you and what you do?

My name is Bolanle Arokoyo, a linguist and an Associate Professor at the Department of Linguistics and Nigerian Languages, University of Ilorin in Nigeria. Over the years, I have worked on the documentation, description, and revitalization of many Indigenous languages here in Nigeria.

Why and how did you become interested in the documentation, description, and revitalization of Nigerian endangered languages?

Personally, I have always loved language, and that's why I found myself in linguistics in the first place. However, my interest in the documentation and revitalization of Nigerian Indigenous languages began 20 years ago when I lost my Mom. In the preparation for the burial, I wrote my tribute in English and at one point I discovered it would be interesting to have a copy too in my dialect Owé, and in the course of doing this, I discovered I was able to pass across my message more in Owé than in English. Which means language is more than a means of communication, it encompasses a knowledge system. On the day of the burial, I read the tribute on behalf of my family in English, and I read the Owé version after, but before I could finish, almost everyone present was in tears, meaning this had a great effect and was able to convey more information than English. At that time, Owé was endangered because of the presence of the standard Yoruba and English. That day, I made up my mind to work on the documentation and revitalization of Owé, which was already endangered, so it could be passed on to younger generations.

However, for Olukumi, I came across the language about 10 to 15 years ago. I became interested in it because the name "Olukumi " in my dialect Owé means "my friend". So when I heard about that, I became curious, did a lot of research and came to the knowledge that it is spoken in Delta State. Its location in an area predominantly dominated by Igbo and Isan languages led me to start working on it to prevent it from extinction.

How many languages have you had the opportunity to work on?

For the most part, I have worked on standard Yoruba, but also its dialects, especially Owé, which is my dialect spoken in Kogi state in Nigeria. Then I worked extensively on the Olukumi language spoken in Delta State.

Language in this part of the world is sensitive. What strategies do you employ to engage and collaborate with language communities and native speakers to attain this much success?

Language belongs to the people. Owé is my dialect which made it easier for me, but despite that, I still make my intention about the language clear to relevant stakeholders. For the Olukumi, the community sees me more as a member of the community than a linguist. They accepted me as theirs. I make sure I build that relationship with the community to the point that, if you are a linguist or researcher going to that community, the Ọlọ́zà(King) will ask if the person knows me and refers such person to me first.

I must say you have to build a relationship, with that they won't see you as an external or stranger but as someone interested in the development of their language.

What impact do you believe language documentation and description have on the preservation and revitalization of endangered languages?

At this moment, many African languages are understudied. These languages rely on oral traditions, they don't have a standard orthography and aren’t put into written form. Talk more about the dialects of these languages! To revitalize most of these languages, more documentation is needed. In fact, description and revitalization efforts will help African languages because documenting and archiving them is not enough to preserve languages. Until we put more effort into description and revitalization, languages won't feel the impact of linguists.

What are the benefits the language community normally derives from you working on their language?

To Olukumi for instance, my work has been able to bring visibility to the language. I was also able to develop a bilingual dictionary which fosters learning of the language. Also, we developed language teaching and learning materials coupled with other revitalization efforts for the intergenerational transfer of Olukumi.

What challenges do you often encounter when working with speakers of endangered languages?

I think I have not really faced any significant challenge working on Owé and Olukumi because I had built good relationships with the community. They keyed into my goal for their language and this has given my work a free flow.

How do you navigate cultural differences during a documentation project?

When you are not a member of a community, there will definitely be cultural differences. The major factor to take note of is cultural awareness. Once you are aware, you will respect their culture. Majorly, for anyone embarking on such a project, do research and ask questions to know the do's and don'ts of the community.

Can you share any success stories or examples where your documentation effort has made a significant impact on a particular endangered language community?

I was in Olukumi for the launching of the Olukumi language dictionary and I was accommodated in the apartment of one of the native speakers. The daughter of my host took the dictionary in amazement and began to learn words in Olukumi. She was happy and that was the first time she would see material on Olukumi. This gave me a lot of joy knowing my work is invaluable. Also, my work has given Olukumi a lot of visibility and has attracted tons of researchers to the language. In the past, people tended to mix Olukumi with Lukumi, but my work on it shows the difference between them.

Do you feel fulfilled or derive joy in this area of Linguistics you have chosen?

Yes, I do. I feel fulfilled to have been able to contribute my quota to these languages especially when I look at what I have done even in terms of collaboration with top organizations like the Living Tongue Institute for Endangered Languages in the USA who partnered with me. I have 2 dictionaries on their platform and we are still working to further improve them. So that's big and I am happy with what I have done so far. I hope to do more.

Any words for linguists who are interested in language documentation, description, and revitalization of endangered languages?

It is a really good area of linguistics, but you have to be really interested and passionate about it. It is not for the fainthearted because it is not something anyone can do today and leave. It is a long-term commitment. It takes a lot of time, but your legacy will speak for life. We do encourage our undergraduate students to pursue a career in this aspect so basically it is a fantastic area that needs more people.

Listening to the community: an important practice for linguists

2023-07-24T18:19:00.003-07:00

by Antônio Jorge Medeiros Batista Silva

From top left: Yazmín Novelo, Anna Belew, Alexandra Philbin, Joe Simpson, Antônio Jorge Medeiros Batista Silva, Yulha Lhawa, Cllare Chevry, Pius Akumbu, Beulah Waritimi, Nicaela Leon, and Akano Johnson Adewale, at a group meeting of the ELP staff (not pictured: Amanda Holmes).

Last week, in a conversation with the ELP Language Revitalisation mentors and some of my fellow interns here at ELP, I had the privilege of learning from their first-hand experiences in language documentation and reclamation. I walked into this meeting — our first introduction to the ELP mentors — knowing that there was a lot to learn, but I did not expect to relate so deeply to each of their individual stories. More specifically, considering my own work with the Krenak language, my heritage tongue I've been a lifelong learner of, it amazed me that language champions from such diverse backgrounds could speak so concisely and precisely to my own struggles.

And, honestly, this is the beauty of ELP's proposal: the project's aim is to exactly build community in the trenches of language work.

For context, I am an undergraduate student in Linguistics and Native American & Indigenous Studies. Every summer, when I have the time to go home, I give it yet another shot in learning as much Krenak as I possibly can absorb in my 3-months-long break. This time, it was different. I got home with a grant from my university to work with my community and find gaps we could fill in the teaching of our language. We were brainstorming textbooks, illustrated children's comics, language nests… everything a linguist-in-training could think of. However, was that what the community most needed? Were any of my offerings in fact useful for their day-to-day reality?

There is one state school in the Krenak territory, where the Brazilian curriculum is taught along with the Borum Itchok — the Krenak tongue. One of the first objections my teammates and I were met with when talking to other community members was the idea that, although a beautiful dream, to draw an academic plan to raise L1 Krenak speakers was too utopian. Kids were already being schooled in Portuguese for decades now — and, even if involuntarily, we could not dismiss the colonial tongue for the doors it opens, both into formal education and into the job market.

Listening to this, not only did I quake in my proposals as a linguist, but also as a dreamer of Indigenous futurisms. After all, it was a dream of mine to create the conditions for generations of native speakers to rise. But, in reality, taking in the critique is immeasurably more valuable. From the position of an outsider — although a Krenak man, still a linguist trained abroad — it is key to take any and every feedback from the community seriously. It took me a bit of time to learn how to see these comments not as objections, but rather as constructive criticisms.

When the idea of a Krenak textbook was dismissed (for the printing costs and inaccessibility to materials), we were quick in finding ways around it. What surprised me, if I'm being honest, was the preference given to virtual resources. According to the elders we work with, dictionaries and textbooks aren't new. Many scholars, mostly European and North American, or settler-descendent Brazilians, have drawn from the Krenak language and people to come up with language resources. All of these are published, either as loose vocabularies or Masters/PhD dissertations. Not all of these are available to the public and, more importantly, to the community these scholars based their work on. Thus, our first solution was not to create new materials, but to reclaim the existing ones, turn them into video tutorials on Krenak sound systems, sentence formation, grammar, and more. Once we understood what the community really wanted, and stood down from the (often invisible to their own eye) pedestal scholars put themselves on, our work finally got a flow to it.

My project with Krenak is ongoing, and we're definitely far from reaching a conclusion to "how can we revitalise our language?" — and, perhaps, it'd be counterproductive if we had already. But what brings me inner peace is exactly the collective construction of our shared future as a language community. This isn't my bachelor thesis I'm working on — it is a once in a lifetime opportunity to be there for my relatives, ancestors, and the future generations of Krenak speakers.

In our conversation yesterday, it was brought up by Yazmín Novelo — one of our mentors, with whom you can schedule a free appointment! — that "there is no language work without social work" and, in my opinion, the same is true the other way around. To care for the Itchok (our language) is to care for the Borum (our people), and vice-versa. There cannot be any efforts to document our language without active participation of our people.

As someone who navigates both worlds, it is not always clear what my role is — I can't be the object of study, nor the one doing the study, so I better be the bridge.

A story about queer pride and marginalised language pride

2023-06-30T15:34:00.004-07:00

My name is Cllare Chevry, I am working at the ELP as a summer intern, and before Pride Month ends, I would like to share a story, my story, about conflicting yet complementary identities.

I am a queer person and a speaker of a marginalised language. I am a Romand Lothringian and a woman, and these are two elements that are at the core of who I am and go hand in hand together, yet these two truths weren’t always as obvious as they are now. When I was a child, schools and family tried to raise me as a boy and as a French person, and that was what I believed I was, for years, even though I was never quite happy about it. I was taught you were either a boy or a girl, and that’s it. I was taught “you’re in France, you’re French, you speak French, that’s it”. At school, I was taught nationalist myths, about the greatness and unity of France. Both queerness (especially transness) and marginalised languages were erased in all public spaces, no one taught me about it all. Everyone constantly expected me to be a boy (even though I was already socially perceived as a “failed boy” and treated like a freak by everyone), and everyone expected me to be French and nothing else. I remember these nights where I would cry myself to sleep as a kid because I could never just be myself around anyone, although I didn’t really know that was the reason at the time, because I didn’t have the opportunity to even know who I really was.

However, that changed when I was a teenager, when I slowly discovered what had been kept hidden from me. I first learned about the Lothringian languages, and all the other marginalised languages spoken in neighbouring areas. I learned about how France conquered my country and annexed it, about the burnt cities, about how the attempts at regaining independence were repressed. And I learned about how our language was repressed, about how it was banned in public spaces, about the humiliations our elders went through. I learned how the repression policies meticulously targeted children, by taking advantage of their vulnerable age to traumatise them and make them ashamed of their own language to the point that they would never dare speak it again nor teach it to future generations. I learned about how its number of speakers went from the majority of the Lothringian population to only a few thousand people at most.

I decided to learn Romance Lothringian, and the more I learnt, the more I felt connected to the language. I was rediscovering a part of me that was never allowed to exist, yet had somehow always been there somewhere, asleep in a corner of my heart. After all, the shadow of the language had always been there, in my family name (a badly phonetically translated version of a Lothringian traditional name), in my accent, in all the Lothringian words I already used while speaking French. It was just waiting for me to catch up, which I eventually did. I gave the language a larger home within my heart, where it could keep on living, and that is one of the things that brings me the most happiness in my life.

Not long after that, I slowly came into contact with the queer community and became friends with a few trans people, and discovered what it meant to be transgender. That made me slowly realise that I could be a girl too, and that transness was actually the right word to accurately describe my experience, this thing I could never quite put into words until that moment. The realisation took quite a long time, at least a few months, maybe a year, but I got there. And I was in another journey of discovering a part of me that I had been repressing for years, that had always been there, hidden in that same corner of my heart. I found myself a new name, a name in one of the languages of my ancestors, an obvious choice. It was scary at first, such discoveries are always scary, but it finally enabled me to be myself. It was never easy, it took quite a bit of time for my family to finally accept me, it took me a long time to be able to start transitioning, first because my family didn’t allow me to, and then because of the French medical institution keeping me running in circles, but I kept my determination. I also learned about the history of trans struggles and queer struggles in general, and slowly became a queer activist, the same way I slowly became a marginalised language activist.

In French-controlled territories, being both queer and a marginalised language speaker is often seen as impossible, because these two identities are seen as contradictory. Marginalised language speakers are seen as a bunch of close-minded backwards peasants, who cling to a rudimentary language and refuse the enlightenment of French republican universalism, while queerness is seen as a recent corruption of the youth, that exists only in decadent cities, etc. It’s funny, when you speak a marginalised language, you cling too much to antiquated tradition, but when you’re queer, you’re too modern, too disconnected from tradition. So what am I then ? An impossible thing, it would appear !

Being this apparently impossible thing isn’t always easy. It can entail some pretty specific problems : changing your legal name as a trans person is hard, but changing your legal name to a traditional name of an unrecognised language as a trans person is even harder. I’m at the intersection of two struggles that appear unrelated, yet share quite a lot of similarities. I am scared of speaking my language in public the same way I am scared of being visibly trans in public. Both can be dangerous sometimes. And it’s quite isolating: rejection can come from everywhere. I can face rejection both from fellow queer people and from fellow speakers of marginalised languages. The isolation has always been the hardest thing about it for me.

Yet, I still cherish these two identities. It took years for me to find where I could belong, I spent years not understanding what I should do with these two conflicting identities, but not anymore. Nowadays, the idea of these two identities being contradictory seems absurd to me, as they are closely linked. My two journeys of self-discovery share so many similarities, there are so many parallels you can draw between them, to the point that they form only one journey. There is a special link that can’t be quite put into words between my gender identity and my Lothringian identity, they’re complementary, and one can’t fully exist without the other. I have been openly advocating for both causes for a while now, and while I have faced a lot of rejection and backlash, I have also found community. I have found friends who are like me, who speak marginalised languages and are queer, and are proud of both, and the friendships I have built with them are some of the most meaningful I have ever built, they are among the people I trust the most in my life.

It’s not easy to be a speaker of a language that is dying all around you, it’s not easy to be a trans person in a world where the pushback against trans rights is getting stronger and stronger, but I am still happy to be both, and I will never renounce these two identities. I’m proud to be a patoisante trans woman, and always will be !

Bien-aize darìer jorn dil Mois deis Gllóres !

ELP 2023 summer internship applications now open!

2023-04-11T09:36:00.015-07:00

We're hiring! Applications for ELP's summer 2023 internships are now open - if you are passionate about supporting language revitalization, great at gathering and sharing knowledge, an eloquent advocate for language rights, a budding translation project manager, and/or a tech-savvy digital language champion, we'd love to hear from you!⁠

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Interns will contribute to developing our new website and Revitalization Helpdesk platform, expanding and translating our library of information and resources about endangered languages, widening our network of international language champions, and gathering and sharing stories about language work.

We’re a small organization committed to building capacity for Indigenous and endangered-language communities to achieve their language goals, making knowledge about language work accessible to those who need it, and fostering relationships between people working to support language diversity. We’re looking for people who are passionate about language documentation and revitalization, and who are looking to gain experience in research, data management, digital outreach, and/or volunteer-based translation project management.

Position Description

These are part-time (10 hours/week), paid contract positions via First Peoples’ Cultural Council, reporting directly to the ELP Program Manager. The internship duration is 12 weeks (June 5-August 25, 2023). These positions are fully remote; applicants located anywhere in the world are eligible and encouraged to apply. For this position, we are seeking people who are committed to revitalizing Indigenous and endangered languages, and creating digital resources to support language champions around the world. If you’re interested in using technology to support language documentation and revitalization, passionate about international collaboration, and eager to get hands-on experience in digital research, outreach, or translation management, this internship might be for you.

Learn more, view the full position details, and apply by May 10 at: http://bit.ly/ELP-interns2023

A Response to Recent Comments on Irish

2023-01-04T07:00:00.001-08:00

In this post, ELP Language Revitalization Mentor [email protected]" target="_blank">Alexandra Philbin shares her thoughts on recent media coverage of Irish language policy, and examines some of the harmful myths circulating around Irish language in schools.

In recent weeks, Irish speakers have faced a number of explicit attacks on their language from within mainstream media and politics. In the space of two days, a major Irish newspaper, the Irish Independent, published two opinion articles online that espouse a host of negative and dangerous beliefs about the language. This was followed by the Labour Party adding to some of these beliefs by giving them a political standing.

The first article on Independent.ie, published on December 7, calls on people to “face facts” and appreciate that the “wealth and success of Ireland today owes much to the English language”. The article focuses on Ireland’s apparent economic success, dismissing the huge economic inequalities in the country and the horrific housing crisis that has left thousands without a home. Already on shaky ground, it argues that one of the “most significant factors” in this “success” is the English language. The author cites English attracting multinational corporations to set up in Ireland, the dominance of the language in the European Union and the connection it brings to other countries where English is a dominant language as central to Ireland’s “success”. The benefits of English to the Irish, then, are seen in purely neoliberal economic terms. For the author, this is apparently enough for the Irish to “thank – rather than blame – the English for giving Ireland the language of Shakespeare”. The author highlights that they have an “affection” for Irish, saying they “like to see it on street signs and within the heritage of the nation” and “like to hear it, when it’s spoken attractively”. Irish people, then, according to the author, should embrace the language that colonialism brought them. It is enough to see Irish as a pretty language that was a part of Ireland’s past and be happy that it is still to be seen and heard in limited domains.

When this article came up on my social media feed, I was doubting whether to respond to it or not. The views seemed too ridiculous to warrant a response and I did not want to give them power by acknowledging them as valid enough to debate. On further thought, I decided to do so for a number of reasons: 1) This was an article published in the mainstream Irish media. It was not a stray comment from an anonymous social media account. These views have received a major platform to be aired. 2) It seems important to draw attention to the fact that these views are out there and circulating and 3) to firmly stand against them. 4) While many Irish speakers have already spoken out against the comments, it is good to support them on this. As many have rightly pointed out, the views in the article represent a colonial outlook that positions the Irish language below the English one, and in extension, Irish speakers below English speakers. The author uses the language of objectivity, speaking of “facts”, while speaking from an ideological position that suggests Irish people should feel thankful for the fact that their ancestors or people that came before them on the land were forced to deal with terrible oppression so that the dominant language nationally would one day be English. The suggestion that English was “given” rather than forced completely hides the violence in this process.

A day later, on December 8, the same newspaper published another article online about the Irish language. In this one, the author argues against the requirement that teachers in the Republic of Ireland acquire a certain level of Irish in order to teach at primary-school level. This argument is framed as a solution to a shortage of and a lack of diversity among primary-school teachers, despite no evidence pointing to the Irish language being the cause of the lack of diversity rather than structural discrimination against minorities and the working class. The headline states that the requirement is “just blocking diversity in our schools”. The fact that a requirement ensures that children are exposed through schooling to the first official language of the State, a language spoken on the land and a minoritised language, is erased by the word ‘just’. It is as if the Irish-language requirement exists simply to prevent non-Irish speakers from teaching and not to support children to learn a language that they have the right to know and speak. The author suggests that a diverse group of people cannot and do not speak Irish. They write of diversity, while erasing the diversity within the Irish-language community and calling for a step that could harm the country’s linguistic diversity. Instead of calling for ways to make the Irish language more accessible to members of various social groups, by financing free courses and by giving extra support to those who need it, for example, the author calls for it to not be a requirement for the average teacher at all.

It was frustrating to read that Irish was being positioned as a barrier to diversity and that we should seriously consider reducing the numbers of speakers in education, a fundamental domain for the language. I managed to calm myself somewhat by thinking that at least it was just one opinion article online – it wasn’t like this was being called for on a wider level. Until suddenly it was. That day, the Labour Party of Ireland released a statement by Aodhán Ó Ríordáin, their education spokesperson. He stated that it is “time to understand why [the Irish-language requirement] is in place and consider changing course requirements for entry into the teaching profession”. I would hope that an elected politician would understand why an Irish-language requirement would be in place. I would hope they would understand the Constitution that states that Irish is the first official language of the State. I would hope they would understand the importance of supporting people in speaking and reclaiming their language. I would hope they would understand the need to raise a generation of children that are empowered to use their language. I would hope they would look beyond arguments based on a lack of evidence and work towards ensuring greater accessibility to the language and the teaching profession by fighting against discrimination, instead of pushing for more of it.

It was of great comfort to read people’s responses to these events, knowing that there are many Irish speakers who will not let the language be spoken about in this way and who are willing to call out people in powerful positions for their harmful comments. When I spoke to my ELP colleagues about it, they were extremely supportive and encouraged me to write down my point of view. It cannot be forgotten how many of us are working against these views, in Ireland and around the world. We should go against them, we should call them out, but we should not allow them to cloud the fact that we are part of a wonderful global movement: a movement that goes beyond simplifying, colonial narratives that hold us in the past.

Watch this space - exciting things are coming at ELP!

2022-11-16T12:55:00.002-08:00

Hello, friends of ELP!

You may have noticed the blog is a bit empty lately. If you're not following us on social media, you may even wonder if ELP is still active! We assure you: we are very much still active. In fact, we're growing and expanding our programs significantly. The only problem is this old blog!

You see, the ELP website was built back in 2012 - ten years is a lifetime, in website terms. This site is slowly starting to break, and the blog is no exception. (We hope this post even shows up correctly.)

So, we've been doing most of our sharing about ELP programs on our social media accounts - to keep up to date with what's happening at ELP, follow us on Facebook, Instagram, Twitter, and LinkedIn, and sign up for our quarterly newsletter!

Old, buggy websites are frustrating! That's why we'll be launching a brand-new, updated, expanded website in 2024. We're developing some exciting new features, including:

A global directory of language revitalization programs - a free resource to help language champions around the world learn about each other's work, build connections, and share ideas. Want to be included, and put your work on the map? Fill out a short form to tell the world about your program!
The ELP "language revitalization helpdesk" - a space to learn about language revitalization, connect with other people around the world who are fighting for their languages, and explore & share stories about language revitalization around the world. You can learn more about the concept in this video!
The ELP Language Revitalization Mentors program - a team of experienced revitalization practitioners will be available to offer free, personalized support to folks around the world. Whatever your language goals are, wherever you are in your revitalization journey, we'll be here to walk alongside you in solidarity and encouragement. This program won't just be in English; the mentors can also work with you in Spanish, French, Mandarin, German, Cameroonian Pidgin, Amdo Tibetan, or Yucatec Maya. The mentoring program will open to the public in early 2023.
A re-designed resource library - our wonderful users have shared over 7,000 multimedia resources about their languages, but currently, the ELP website can only hold materials which are related to one specific language. The new resource library will include materials which are general (i.e. not about any specific language), or about more than one language - and we've got a collection of over 1,000 free resources about language revitalization already gathered to share with you!
And a lot more - we'll share some sneak previews on our social media in the coming months.

We've got a lot going on right now, as well! While we count down to the new website next summer, you can check out all the ELP programs which "live" outside this website:

The free Language Documentation Training Webinars - you can watch the recordings on the ELP YouTube channel, or join the Facebook group!
Our quarterly Language Revitalization Coffee Chat sessions - informal Zoom gatherings for people around the world working in language revitalization. The next one will be on Friday, November 25, at 10am Pacific (UTC-8).
The Festival of Indigenous Languages took place in January 2022, to kick off the International Decade of Indigenous Languages - you can watch all 20 talks from language revitalization leaders around the world, free on YouTube!
And, of course, we're still constantly adding information and multimedia resources about the 3,400+ languages on the ELP website - we invite you to browse the map, search for languages, or share knowledge about your language and culture.

We're hard at work behind the scenes to create resources which will be useful to all you language champions around the world, as you work to document, revitalize, reclaim, strengthen, and promote languages.

We want to thank you from the bottom of our hearts for being here with us in this space, celebrating and supporting the world's Indigenous, endangered, and minoritized language communities. If you have ideas, questions, or comments about our work, please [email protected]">write to us! We would love to hear from you.

(And if you'd like to support our work, we are always profoundly grateful for donations! You can donate to ELP via the University of Hawaii Foundation in the US, or MakeWay Foundation in Canada.)

We can't wait to continue our work together - learning from you, hearing and sharing your stories, and being together in community - over the coming International Decade of Indigenous Languages.

With solidarity, good wishes, and greetings,

The ELP Team

New Look for the New Year

2019-02-04T09:00:00.000-08:00

At the dawn of the International Year of Indigenous Languages, the Endangered Languages Project emerges from a process of rebirth and renewal.

We have been hard at work on plans to reach, support, and celebrate language champions and linguistic scholars around the world. And that has led to the design of a new logo to represent our mission to turn the tide of language loss and support the important work of language (re)vitalization and documentation.

We were glad to work on this project with Vincent Design, a graphic design firm based in Winnipeg, Canada, led by Shaun Vincent. He is known for leadership in Indigenous design growing from his strong roots in the Métis community.

The symbol Vincent produced represents knowledge sharing, nurturing, and protection, although you are free to interpret it as you like. While abstract, at its heart is a figure carrying on a seed, the seed of knowledge, to symbolize both the fragility of too many languages, and that with work and care they will flourish.

“Using a seed worked really well – planting knowledge, the cycle of growth and renewal, and passing sacred things between generations all came to mind,” says Vincent. “We chose the ochres, the deep reds and browns, to complement that concept, and in the final versions added in the warm blues associated with trustworthiness.”

With the launch of this symbol and its surrounding design, we are also proud to launch new initiatives to better share and support the incredible work on endangered languages being done around the world. Please follow us via our blog, Facebook, and Twitter pages. We have a lot to share this year, and we’re just getting started.

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Contributed by Anna Belew (ELP Outreach Coordinator; PhD candidate in the Department of Linguistics at the University of Hawaiʻi at Mānoa) and Doug Hamilton-Evans (ELP Communications Consultant).

Meet Volunteer Translator, Marina Lee

2017-11-21T09:08:00.000-08:00

Q: How did you find out about the Endangered Languages Project?
A: Via an IMUG (International Multilingual User Group) announcement requesting volunteer translators.

Q: What interests you most in the ELP?
A: Preservation of languages. I feel that this is a human rights issue in that we need to enable the speakers of endangered/disappearing languages with tools and resources to help save these languages.

Q: When did you begin volunteering with us?
A: I began volunteering in August, 2017.

Q: Why do you volunteer for us?
A: Preservation of languages is an important cause for me. I believe that language is an integral part, and a main medium for cultural expression and thus, it is of utmost importance that we help prevent endangered languages from disappearing.

Q: What has been your most rewarding experience so far?
A: A humble hope that my actions have helped in the effort to preserve the world's linguistic and cultural diversity.

Interested in helping us offer the Endangered Languages Project in more languages? [email protected]">Get in touch and tell us about yourself!

Dah Dẕahge Nodes̱idē - We Are Speaking Our Language Again – A new documentary highlighting Tahltan language revitalization efforts

2016-11-14T09:48:00.000-08:00

Contributed by: Edōsdi (Judy Thompson), Language and Culture Lead, Tahltan Nation

Dah Dẕahge Nodes̱idē - We Are Speaking Our Language Again is the name of both the Tahltan Language and Culture Council and a new documentary that was officially made available on October 18, 2016 – Tahltan Day. Tahltan Filmmaker Michael Bourquin began filming the documentary in July 2015 to document the work being carried out to revitalize the Tahltan language, a Dene language spoken in Northern British Columbia, Canada by the Tahltan people.

The documentary focuses on the four areas of the Tahltan Language and Culture Framework: governance, programs, documentation, and professional development and training.

“Communicating with Tahltan members about the revitalization of our language is crucial, which is one of the main reasons for the creation of the documentary, along with showing our people the work that has been carried out,” says Edōsdi (Judy Thompson), Language and Culture Lead, Tahltan Nation, who is also an assistant professor in First Nations Studies at the University of Northern British Columbia.

“We have to have the will to revitalize our language and this can only come about if our people are aware of how fundamentally our language is connected to our land, our culture, our Ancestors, and our identity. There is a need to encourage and motivate our people to use the language in all areas of our lives.  It is also important for non-Tahltans, and more generally, non-Indigenous people, to understand how crucial it is to preserve and revitalize Indigenous languages that were here before Canada as a nation was born,” she says. Another reason for creating this documentary is to share this work with other Nations. 

To watch the documentary visit: https://vimeo.com/187371287

Preserving language: Torres Strait dialects critically endangered

2016-05-20T09:56:00.000-07:00

As published in the Koori Mail, www.koorimail.com

The Torres Strait is set to have its first traditional language plan and charter to guide the revitalisation of the region’s traditional languages, thanks to the work of the Torres Strait Language Reference Group.

The draft Torres Strait Traditional Languages Plan and Charter are the products of the 2015 Torres Strait Language Symposium, hosted by the Torres Strait Regional Authority (TSRA), which saw language specialists from across the Torres Strait come together to celebrate and plan for the future of the region’s traditional languages.

TSRA chairman Joseph Elu said that one year on from the symposium, there had been significant progress made towards future language revitalisation in the region.

“The 2015 symposium was a way of bringing communities together to discuss the state of our region’s traditional languages and plan for how to capitalise on some of the great work already being done in the language revitalisation space,” he said. The reference group is made up of elected representatives of each of the six language and dialect groups in the Torres Strait, and chaired by Maluyligal language group speaker Cygnet Repu.

Mr Repu said the importance of the group’s work was underpinned by the knowledge that traditional languages of the Torres Strait were critically endangered.

“Traditional languages and culture can never be separated. They will always run together,” he said. “But our languages will become extinct if work is not undertaken to revitalise them. “It’s all about the betterment of our children’s future. We have a collective responsibility and mandate to preserve our languages for them.”

Mr Repu said the reference group had met multiple times since the symposium last year to work on the development of the language plan and charter, which he hoped could be launched in the next year. “There is a role for everyone to play in implementing the plan, whether it is through learning, teaching, or promoting the use of traditional languages,” he said. “It’s important for the younger generation to know that they won’t be the only ones being taught, but also some of their mums and dads as well.”

Mr Repu said the language plan and charter would also encourage fluent language speakers to bring traditional language out into the community. “At the moment, when I step out of my house, I become someone else,” he said. “I have my phone with me, I have my iPad with me, and my language differentiates as well.“So what I’m teaching back home is that you don’t only have to be an Islander in the house, you need to be an Islander in the community as well.”

Mr Elu said the TSRA had received funding in May last year through the Australian Government Ministry for the Arts for the establishment of a regional language centre.

“The role of the regional language centre would be to provide support and resources to support language revitalisation in local communities through local community teams,” he said.

Mr Repu praised this grassroots approach towards language revitalisation. “It’s important that we take ownership and direction,” he said. “It’s about empowering ordinary people to get involved and take control of the future of our languages.”

Torres Strait Language Reference Group members Phillemon Mosby,

Milton Savage, Dana Ober, Benny Mabo, Bob Kaigey, Noel Baker, Alick Tipoti,

Cygnet Repu (chairperson) Maria Tapim, Mariana Babia and Denna Nona with TSRA representatives Aven Noah Snr, Leitha Assan and Elsie Passi, and Mer community members Alo Tapim,

Segar Passi, Nee Tabo and Lillah Noah.

Open-source code for endangered languages: sharing free resources for language work

2016-04-12T09:45:00.000-07:00

Contributed by: Richard Littauer

Open source software is amazing, and is changing the world. In case you don't know, "Open Source" means code that anyone can look at, and also use. It means that, while there may be a license, anyone can go borrow the code and use it in their program, for free. Your computer is running now using some open source code, even. This made your computer cheaper, because some pieces of software that were already developed didn't have to be reinvented. I'm a computational linguist; while studying, I realized that a lot of the tools I work with aren't free, or open source, and we have to keep developing them. This costs money and time. So, I wanted to see what was available to help people designing computational tools for endangered and under-resourced languages. I decided to start with a list.

My list of open source resources for endangered languages on GitHub started incredibly simply: I just wanted a list of useful, free resources that people could use to do work with endangered languages.

At the time, there was a new trend emerging on GitHub, which involved using README files to make collaborative documents. This was novel - in the programming world, Readme files traditionally explain other files in the folder, or how to run the program. On GitHub, the largest site for sharing code in the world, they were visible on each repository's page. This presented an opportunity - you could use the Readme as the content itself, everyone would see it immediately, and other people could contribute to it collaboratively using all of the tools that the versioning software git and the site GitHub offered. I realized that I could build a text-based database of tools for endangered, minority, or low-resource languages fairly easily, and that I could develop a community around cataloguing useful resources on GitHub, where the code was likely to be used more often. That was also why I focused on open source code: I wanted to find code that other people could use, share, and talk about easily, without worrying about licensing, royalties, or proprietary concerns.

So, I made a small list, and kept adding to it as I saw more tools. Soon, there were other contributors who helped out, and the list got a tiny bit of traction. The low resource language community is not large, largely because it is fractured into researchers for each particular language. This has disadvantages - there's a lot of work which isn't shared or extended to other use cases. This leads to a lot of wasted work, and funding, and is a net loss for linguistic communities. My hope with this list is that people would look around, find something they can use, and save time, in the end.

I am currently studying for a Masters in Computational Linguistics, and I've worked with languages that don't have much data, so I know a small amount about what tools are useful and how to find relevant code. Although I am a web developer by trade, I hope to continue building the list, and I am presenting a paper on it at the International Conference on Language Resources and Evaluation (LREC) in May.

The list isn't a panacea - it's a list. I'd like for the database to become more structured, for all software mentioned on it to be saved in a permanent repository (perhaps on GitHub), and for the projects themselves to be more useful at times. But these are challenges that I think can be overcome, and there are active discussions on how to do this in the repository's discussion board. Already, I know that it has been of use to a few researchers - I've gotten a few thanks, here and there - so I am hopeful for the future. I hope it will be useful to you as well.

To check out the list, simply go to https://github.com/RichardLitt/endangered-languages. If you're interested in being involved, read through the issues on https://github.com/RichardLitt/endangered-languages/issues, or send me an email at [email protected]">[email protected].