The Pacific Northwest, a region renowned for its breathtaking landscapes and rich cultural tapestry, faces a silent crisis: the impending disappearance of its indigenous languages. Across the states of Oregon, Washington, and stretching into British Columbia, Canada, approximately 40 distinct native tongues are teetering on the brink of extinction. Experts predict that without immediate and concerted action, these languages, repositories of invaluable cultural heritage and traditional knowledge, could vanish within the next decade. This article delves into the factors contributing to this linguistic emergency and examines the grassroots efforts underway to revitalize and preserve these endangered voices. The article emphasizes on the importance of the title Some 40 indigenous languages are at risk in the Pacific Northwest.
The urgency of the situation cannot be overstated. For many indigenous communities, language is far more than a means of communication; it is the very essence of their identity, a vessel carrying ancestral wisdom, spiritual beliefs, and historical narratives. The loss of a language equates to the loss of a unique worldview, a severing of ties to the past, and a significant erosion of cultural distinctiveness. As native elders, the last fluent speakers of these languages, pass away, the risk of these invaluable tongues disappearing forever becomes increasingly real.
A poignant illustration of this crisis can be found in the story of Kiksht, also known as Wasco, a language once vibrantly spoken along the banks of Oregon’s Columbia River. Today, only two individuals remain who can speak Kiksht, and even they struggle to recall everyday words. Radine "Deanie" Johnson, a dedicated member of the Warm Springs tribe, spearheads the effort to preserve her grandmother’s language on their reservation in central Oregon. Johnson poignantly articulates the profound connection between language and cultural identity, stating, "I think if we didn’t have our languages, our customs, traditions, that we wouldn’t be considered Native Americans." The potential loss of Kiksht underscores the stark reality faced by numerous other indigenous communities throughout the region. This is one example on the Some 40 indigenous languages are at risk in the Pacific Northwest.
While the situation for Kiksht is particularly dire, other languages, such as Skagit, Ichishkiin, and northern Haida, fare only slightly better. While these languages boast a few dozen fluent speakers, the vast majority are middle-aged or older, raising concerns about their long-term survival. The lack of young speakers poses a significant challenge to the intergenerational transmission of these languages, jeopardizing their future.
The efforts to document and revitalize these languages are often hampered by insufficient funding and resources. Some communities benefit from the expertise of dedicated linguists, while others rely on more informal, ad hoc approaches. While revitalization programs can successfully transmit traditional phrases, stories, and dances, these efforts often fall short of restoring a language to widespread, everyday use, particularly when the majority of speakers are past their prime.
The challenges facing language revitalization efforts in the Pacific Northwest mirror those experienced globally. Historical examples, such as the revival of Hebrew in Israel and the promotion of Maori in New Zealand, offer both hope and cautionary tales. Hebrew, once a largely liturgical language, was successfully revived as a spoken language through dedicated efforts by Zionist settlers in Palestine, eventually becoming the official language of Israel. Today, there are approximately 7 million Hebrew speakers worldwide.
New Zealand has invested significant resources in promoting Maori, teaching it in schools, and officially recognizing it as a national language. However, despite these efforts, the number of fluent Maori speakers has declined in recent years, with a significant proportion being over the age of 35. This highlights the crucial importance of fostering language acquisition within the home environment. As University of Oregon linguist Scott DeLancey aptly points out, "A language dies when you don’t have children picking it up in the home."
Recognizing the urgency of the situation, policymakers in the Pacific Northwest have begun to take notice. The Oregon State Legislature passed a resolution honoring Gladys Thompson, Radine Johnson’s grandmother, for her dedication to preserving Kiksht and her commitment to preserving Indian ways. In 2006, the National Science Foundation awarded a substantial grant to support the digital recording of endangered languages around the world, including Tlingit, Haida, and Tsimshian, spoken in Alaska and British Columbia.
Patricia Shaw, director of the First Nations Languages Program in Vancouver, British Columbia, views these initiatives as a validation of the profound implications of language loss. Tribe members in Warm Springs emphasize that preserving Kiksht, or Wasco, is essential to maintaining their distinct cultural identity. George Aguilar, the tribe’s unofficial historian, poignantly states, "Lose the language, lose distinct identity." He laments the loss of customs, canoe songs, and farewell songs, underscoring the cultural void left by the decline of the language.
Driven by a deep sense of responsibility, Radine Johnson utilizes innovative methods to engage children and promote language learning. She acquired a video camera, an Apple laptop, and digital recording equipment to document Kiksht. Johnson even created a video featuring a Mr. Potato Head doll to teach children Kiksht words for body parts, captivating their attention and sparking their interest in the language.
Johnson’s work takes place in a dilapidated trailer, a stark reminder of the historical injustices inflicted upon Native American communities. For generations, native children were forcibly removed from their families and placed in boarding schools, where they were forbidden from speaking their native languages and subjected to cultural assimilation. This systematic effort to eradicate Indian language and culture inflicted profound and lasting damage on indigenous communities. In 2000, an official of the Bureau of Indian Affairs formally apologized for the destructive efforts of his agency, including the forced assimilation of native children in boarding schools.
Despite the challenges, Johnson remains committed to preserving Kiksht, meticulously documenting words and phrases in notebooks alongside her grandmother. One phrase that resonates deeply is "K’aya enluxwan qidau," which means "I don’t think that way," reflecting the unique worldview embedded within the language.
On the Warm Springs reservation, efforts are also underway to revitalize Ichishkiin, another endangered language. Arlita Rhoan, a teacher of Ichishkiin, conducts language immersion classes for preschoolers, incorporating stories, songs, and interactive activities. The children sing familiar tunes like "Twinkle, Twinkle Little Star" and "If You’re Happy and You Know It" in Ichishkiin, fostering a love for the language from a young age.
While some educators have embraced these language revitalization efforts, others have been less supportive. Dawn Smith, principal of the local elementary school, initially barred tribal instructors from teaching native languages, citing concerns about the curriculum’s cohesiveness. However, other educators have been more encouraging, recognizing the importance of preserving these cultural treasures.
On the Siletz Dee-ni reservation along Oregon’s Pacific coast, a local high school recently allowed Athabaskan classes to count toward students’ foreign-language requirement. Although only five people speak Athabaskan, one of the tribe’s original languages, this recognition represents a significant step forward. Bud Lane, one of the youngest speakers, is compiling the language’s most comprehensive dictionary online, a valuable resource for future generations. The Some 40 indigenous languages are at risk in the Pacific Northwest and this is one way to resolve that.
While the road to language revitalization is undoubtedly challenging, the dedication and perseverance of individuals like Radine Johnson, Arlita Rhoan, and Bud Lane offer a glimmer of hope. By fostering language acquisition within the home, supporting community-based language programs, and promoting cultural awareness, it may be possible to safeguard these endangered languages and ensure that they continue to enrich the cultural landscape of the Pacific Northwest for generations to come. The fight to preserve the Some 40 indigenous languages are at risk in the Pacific Northwest is one that requires the support and collaboration of all stakeholders, from indigenous communities to policymakers and educators.