Relating to Onkwehonwehnéha; Let Us Be Realistic

Recently, a local scholar studying Indigenous languages brought to our attention the work of a prominent linguist named Joshua Fishman. Fishman made significant contributions to the field of Indigenous language revitalization. In a nutshell, here is what they said:

Fishman argued that language is intrinsically linked to culture, and its loss can lead to the erosion of cultural practices, knowledge, and identity. We did not need an academic to state this. As Onkwehón:we, we have lived with and experienced this fact both historically and in our modern-day lives. Regardless of who highlights this truth, the real issue is whether Onkwehón:we people care enough in our daily lives to do something about it.

He emphasized the vital role of families in passing languages to the next generation, positioning them as the key factor in language preservation. What does this statement imply about our responsibilities as families? People often say, “I don’t have access to a first language speaker.” “I have a fear of being ridiculed for not speaking the language properly, so I don’t attempt to speak, i.e., a mental, emotional, spiritual, psychological blockage.”

Fishman’s emphasis on home language transmission led to a greater focus on family-based language programs and the importance of creating supportive home environments for language learning.

Indian Way School has created a multimedia section on its upgraded, user-friendly website that families can access from home in a low-stress environment. It features culturally based first-language audio, visuals, and interactives, which serve as an extension of the in-school learning tools and opportunities designed for our students.

The extent to which families integrate this into their homes is beyond the school’s control. In fact, under the educational framework established by the federal and provincial governments, Indian Way School offers culturally based language learning opportunities to the fullest extent possible within the school hours designated for language instruction. This represents a relatively small amount of language instruction time when viewed in terms of hours per week, spanning nine months, particularly if student attendance is less than optimal. Allow me to illustrate this another way:

Grades 1-3 have two 45-minute Onkwehonwehnéha classes each week that focus on language instruction centered on culturally relevant topics, amounting to 90 minutes per week. This equates to 360 minutes, or 6 hours, per month based on a four-week month, or 54 hours distributed over nine months, which is equivalent to 2.25 days for the entire school year. Now, consider absence rates, late arrivals, and holidays.

Students in grades 4-6 attend four 45-minute Onkwehonwehnéha classes each week, focusing on language instruction that emphasizes culturally relevant topics. These classes total 180 minutes per week. Over a four-week month, this amounts to 720 minutes, or 12 hours, per month, which equals 108 hours spread over nine months, or approximately four and a half days, for the entire school year. Next, account for absence rates, late arrivals, and holidays.

Realistically, how much language will a learner acquire if they do not attend Onkwehonwehnéha class, i.e., with low attendance, late arrivals, and do not regularly engage with Onkwehonwehnéha at home?

Fishman’s research advocated several strategies to revitalize endangered languages, including language immersion programs, family language initiatives, and community-based language programs. Fishman encouraged community involvement in language revitalization, acknowledging that language maintenance is a collective effort.

At Indian Way School, we strive to provide optimal Onkwehonwehnéha learning opportunities during our limited time with students. However, to maximize our time and efforts, we need a collective push from everyone. We do not need scholars to tell us what our ancestors have always said, i.e., Teiotonhontsóhon ska’nikòn:ra aiétewatste. We do not need academics to establish a broader understanding of language as a vital aspect of Indigenous identity and as a cultural resource.

W.E.B. Du Bois’ concept of double consciousness describes the “two-ness” experienced by oppressed people in a hegemonic society, where they are constantly aware of themselves both through their own eyes and through the prejudiced eyes of the dominant society. A dual identity arises when our cultural values clash with the negative stereotypes imposed by others, creating internal conflict and making it difficult to develop a unified identity and find wholeness. An individual perceives themselves not only from their own perspective but also through the lens of the dominant group, which often sees them as a “problem” or a deviation. Iris Marion Young reminds us that we cannot dismantle the master’s house using the master’s tools. Let’s not only value knowledge when the oppressors and their systems approve of it. A drawing of a flower is, after all, just a drawing that lacks “sense” and realness.

We all need to show up, do the work, and demonstrate positive behaviors toward our language and cultural learning that reflect Onkwehonwehnéha principles, not just in what we say or write about, but in what we actually do.

Skennen’kó:wa akénhake tánon’ tsi nén:we Onkwehonwehnéha.

Ienonhsaka’én:ions