Everett-Green (2015). How my neighbourhood looks and sounds in Ojibway.

Everett-Green, R. (2015, April 3). How my neighbourhood looks and sounds in Ojibway. The Globe and Mail. Toronto. Retrieved from http://www.theglobeandmail.com/news/national/how-my-neighbourhood-looks-and-sounds-in-ojibway/article23793202/

[Hayden King…]

“‘When I was growing up, I always knew people who spoke the language,’ said Mr. King, a Ryerson University politics professor who is Beausoleil First Nation from Chimnissing on Georgian Bay. ‘But I wasn’t talked to a lot in the language. It was kind of an adult thing. It always seemed to me as a kid that it was a very funny language, because people were always laughing when they spoke it.'” (¶4)

[Susan Blight…]

“Ojibway talk was also adults-only in Ms. Blight’s household at Couchiching First Nation in Northwestern Ontario, where her grandparents, who experienced residential school and a Catholic orphanage, spoke the language only with each other. ‘I can’t say categorically why they didn’t teach their children the language,’ she said. ‘I just know the intense racism and pressure to assimilate that they lived through.'” (¶5)

[Susan Blight…]

“‘I feel like there’s knowledge contained in the language about what it is to be Anishinaabe, about a way of seeing that’s contained in how we speak and how we describe the world,’ she said. ‘It has taught me more about who we are than anything else.'” (¶6)

“The language is healthier in northern Michigan and Minnesota, said Mr. King, because reserves there tend to be larger and more populous, and because the U.S. government never actively tried to stamp it out. Those U.S. communities have become teaching hubs, noted for immersion camps and online resources such as the _Ojibwe People’s Dictionary (OPD)_, as well as a raft of language apps and YouTube lessons.” (¶8)

“Adam’s first job in the Bible: to name everything, to spread nouns over the Earth.” (¶10)

“Adam was also given dominion over everything he named. That hierarchy of beings shaped colonialist relationships with the land, and treaties with the Anishinaabe, which were written in English.” (¶11)

“I also attended some online language sessions on Spreecast, the interactive video site, including one led by Alo White, an elder from Naotkamegwanning First Nation on Lake of the Woods, about how to sing in Ojibway while playing a drum.” (¶19)

“In another Spreecast, about learning indigenous languages, Coast Salish teacher Khelsilem Rivers, founder of the Skwomesh Language Academy in Squamish, B.C., said he isn’t interested in language apps, CD-ROMs or anything that involves working from English translations. Fluency is impossible with ‘that English brain controlling things.’ Full immersion is the only way, he said…” (¶21)

“I had to keep reminding myself that dictionaries offer just one view, no more definitive than that of elders from different dialect areas. ‘Fluent speakers often carry different understandings, teachings and knowledge of word-origins, and this diversity is an important part of the language,’ poet and thinker Leanne Simpson writes in her book, _Dancing On Our Turtle’s Back_. She cites at least two different etymological understandings of _debwewin_, or truth: ‘what my heart tells me’ and ‘a person casting his or her knowledge as far as he or she can.’ Both point toward the personal, as if to say that each person’s truth has its own validity.” (¶28)

“…’language nests,’ an intergenerational approach developed by Maori teachers in New Zealand.” (¶29)

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