Supporting Indigenous Culture in Ontario's Long-Term Care Homes

Total Page:16

File Type:pdf, Size:1020Kb

Supporting Indigenous Culture in Ontario's Long-Term Care Homes Supporting Indigenous Culture in Ontario’s Long- Term Care Homes Needs Assessment and Ideas for 2017-18 Sue Cragg Consulting and the CLRI* Program March 27, 2017 *funded by the Government of Ontario through the Ontario Centres for Learning, Research and Innovation in Long-Term Care. Opinions expressed in this report are those of the authors and do not necessarily reflect those of the Government of Ontario. Acknowledgements It is with sincere gratitude that the Project team Advisory Group acknowledges the contribution of the Project Special thanks are also due to the hard working Advisory Group, the Talking Circle and Interview members of the project advisory group: participants and reviewers of the draft • Janet Gordon, Director of Health Services, documents. Their time and thoughtful input to Sioux Lookout First Nations Health Authority; the project are truly appreciated. Particularly, we • Gerri Yerxa, Psychogeriatric Resource Lead, wish to acknowledge: Canadian Mental Health Association, Fort The staff (administration, recreation, volunteer Frances; coordination, spiritual care, resident services, • Lorraine Purdon, Executive Director, Family activation staff, clerical, nutrition coordination, Councils of Ontario; nursing, PSWs and others), residents and family • Keli Cristofaro, Stroke Community members of: Engagement Specialist, NWO Regional Stroke • Sioux Lookout Meno Ya Win Health Centre; Network; • Kensington Gardens Long-Term Care Home, • Kevin Chony, Community Care Manager, Toronto; North West Community Care Access Centre; • Birchwood Long-Term Care Home, Kenora; • Anita Cole, Regional Manager of Patient Care, and South West Community Care Access Centre; • Hogarth Riverview Manor, Thunder Bay; • Barry Lazore, Administrator, Mohawk Council And key informants who represent: of Akwesasne & Ontario Association of Non- • The Toronto Indigenous Health Advisory profit Homes and Services for Seniors; Circle; • Vinita Haroun, Ontario Long Term Care • The Native Canadian Centre of Toronto; Association; • Anishinawbe Health, Toronto; • Josie-Lee Gibson, Ontario Association for • The Thunder Bay Regional Health Sciences Resident's Councils; Centre; • Lisa Petagumskum, Consultant and • The LHINs in Thunder Bay, Toronto and Facilitator; Ottawa; and • Isis Cowley, Ministry of Health and Long-term • The Wabano Center for Aboriginal Health, Care; and Ottawa. • Marney Vermette, Wabauskang First Nation, Ontario Engagement Liaison, First Nations, Inuit & Métis Program, Saint Elizabeth Health Care Executive Summary Ontario’s Indigenous people have unique • Identify opportunities to partner for cultural requirements that must be supported innovation that benefit Ontario’s long-term by health care, including long-term care. A care sector. legacy of colonization, historical trauma, racism, It achieved this through a literature review, distrust of western medicine and ways, and discussions with a wide range of stakeholders sometimes geographic isolation impact this and guidance by an expert Advisory Group. population like no other. Respect for treaty rights and jurisdictional issues also need to be This report is intended to inform future work considered in planning for care and supporting around developing tools and resources to the culture of this population. support Indigenous culture in long-term care and to scale-up existing successful practices. All The need for long-term care is increasing and future work will be undertaken in collaboration long-term care homes are challenged to with Indigenous organizations and sector recognize and support the culture of their Associations. residents at a time when their health needs are increasing. A growing body of evidence suggests There is a need to share evidence-based that when people are given the freedom to information, successful practice, resources, tips return to their cultural ways, health will and tools. The following types of support improve. opportunities have been identified: • Cultural safety training for all staff. This The three Centres for Learning, Research and work should not be the work of the CLRI Innovation in Long-Term Care (CLRIs) have Program, rather Indigenous organizations identified the support of Indigenous culture in should be the primary creators. The long-term care as an area in which innovation Program could lend some dissemination or and capacity-building are needed. This project knowledge broker support. was undertaken towards the end of the first • Ways to connect to community care 5.5-year mandate of the Ontario CLRI Program providers to ease the transition from (2011-2016) to inform work planning in this community services to those provided important area for the next mandate of the within the long-term care home. Program. It assumes program renewal for a • Tips and ideas for helping residents stay in second, multi-year mandate. touch with their families and community This project set out to: more generally. • Explore the unique needs of Indigenous • Information about ways for homes to work people in Ontario’s long-term care homes; with Indigenous community organizations, • Identify opportunities for the Centres for Friendship Centres, Healing Lodges etc. to Learning, Research and Innovation in Long- connect residents to their services. term Care Program to contribute to • Information about traditional medicines. supporting the culture of Indigenous • Information about navigating jurisdictional people in long-term care for the CLRI 2.0 issues and different payment sources. work plan; and • Information about cultural values, Identified opportunities for incorporation into a traditions and beliefs in a general way. CLRI 2.0 workplan include: • Information about ways other • Continued advisory committee guidance organizations support smudging, fires and and further stakeholder outreach; tobacco burning. • Support for an independent Resource • Promotion of culture specific information Council that would provide long-term care about dementia care, palliative care and homes with cultural information; end-of-life practices. • Ongoing information gathering; • Recipes for traditional foods, and menu • Ensuring a cultural lens in all CLRI activities; ideas for incorporating them along with • Ideas for resources to fill identified gaps; ideas for sourcing traditional foods. • Ideas for education and training; • Tips for engaging and working with • Ideas for research projects. interpreters. The activities are described in detail, along with • The creation and sharing of printable cards principles of a dissemination plan and with pictures and words in the language of evaluation. All work must be done in close the resident for activities of daily living and collaboration with Indigenous organizations, other important words. long-term care Associations and other • Tips for training and engaging Indigenous stakeholders to ensure relevance, uptake and care staff, supervisors, board of directors implementation. members and volunteers, including visiting Elders. Table of Contents Introduction .................................................................................................................................................. 1 Project purpose and goals ........................................................................................................................ 1 Background ............................................................................................................................................... 1 Individual and Family Considerations ................................................................................................... 4 Spiritual Considerations ........................................................................................................................ 5 Physical Considerations ........................................................................................................................ 5 Community Considerations................................................................................................................... 6 Provincial and Federal Considerations .................................................................................................. 6 Cultural Competence, Cultural Responsiveness and Cultural Safety ....................................................... 7 Methodology ............................................................................................................................................... 10 Literature Scan ........................................................................................................................................ 10 Advisory Group Formation and Activities ............................................................................................... 11 Data Gathering ........................................................................................................................................ 11 Vetting Findings ...................................................................................................................................... 12 Findings ....................................................................................................................................................... 13 Supporting Emotional Well-being ........................................................................................................... 14 Supporting Spiritual Well-being .............................................................................................................. 15 Supporting Physical
Recommended publications
  • Marie Laing M.A. Thesis
    Conversations with Young Two-Spirit, Trans and Queer Indigenous People About the Term Two-Spirit by Marie Laing A thesis submitted in conformity with the requirements for the degree of Master of Arts Department of Social Justice Education Ontario Institute for Studies in Education University of Toronto © Copyright by Marie Laing 2018 Conversations with Young Two-Spirit, Trans and Queer Indigenous People About the Term Two-Spirit Marie Laing Master of Arts Department of Social Justice Education University of Toronto 2018 Abstract Since the coining of the term in 1990, two-spirit has been used with increasing frequency in reference to Indigenous LGBTQ people; however, there is rarely explicit discussion of to whom the term two-spirit refers. The word is often simultaneously used as both an umbrella term for all Indigenous people with complex genders or sexualities, and with the specific, literal understanding that two-spirit means someone who has two spirits. This thesis discusses findings from a series of qualitative interviews with young trans, queer and two-spirit Indigenous people living in Toronto. Exploring the ways in which participants understand the term two-spirit to be a meaningful and complex signifier for a range of ways of being in the world, this paper does not seek to define the term two-spirit; rather, following the direction of research participants, the thesis instead seeks to trouble the idea that articulating a definition of two-spirit is a worthwhile undertaking. ii Acknowledgments There are many people without whom I would not have been able to complete this research. Thank you to my supervisor, Dr.
    [Show full text]
  • Aboriginal Two-Spirit and LGBTQ Mobility
    Aboriginal Two-Spirit and LGBTQ Mobility: Meanings of Home, Community and Belonging in a Secondary Analysis of Qualitative Interviews by Lisa Passante A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba in partial fulfilment of the requirements of the degree of MASTER OF SOCIAL WORK University of Manitoba Winnipeg Copyright © 2012 by Lisa Passante ABORIGINAL TWO-SPIRIT & LGBTQ HOME, COMMUNITY, AND BELONGING Abstract This thesis reports on a secondary analysis of individual and focus group interviews from the Aboriginal Two-Spirit and LGBTQ Migration, Mobility and Health research project (Ristock, Zoccole, and Passante, 2010; Ristock, Zoccole, & Potskin, 2011). This was a community-based qualitative research project following Indigenous and feminist methods, involving two community Advisory Committees, and adopting research principles of Ownership Control Access and Possession (OCAP) (First Nations Centre, 2007). This analysis reviews data from 50 participants in Winnipeg and Vancouver and answers: How do Aboriginal Two-Spirit and LGBTQ people describe home, community and belonging in the context of migration, multiple identities, and in a positive framework focusing on wellbeing, strengths and resilience? Findings demonstrate how participants experience marginalization in both Aboriginal and gay communities. Their words illustrate factors such as safety required to facilitate positive identities, community building, belonging, and sense of home. For participants in this study home is a place where they can bring multiple identities, a geographical place, a physical or metaphorical space (with desired tone, feeling), and a quality of relationships. Community is about places, relationships, participation, and shared interests. Belonging is relational and interactive, feeling safe, accepted, and welcome to be yourself.
    [Show full text]
  • Hip-Hop, Language, and Indigeneity in the Americas
    CRS0010.1177/0896920515569916Critical SociologyNavarro 569916research-article2015 Article Critical Sociology 1 –15 WORD: Hip-Hop, Language, and © The Author(s) 2015 Reprints and permissions: Indigeneity in the Americas sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/0896920515569916 crs.sagepub.com Jenell Navarro California Polytechnic State University, San Luis Obispo, USA Abstract Indigenous hip-hop artists throughout the Americas are currently challenging cultural genocide and contemporary post-racial discourse by utilizing ancestral languages in hip-hop cultural production. While the effects of settler colonialism and white supremacy have been far-reaching genocidal projects throughout the Americas, one primary site of resistance has been language. Artists such as Tall Paul (Leech Lake Band of Ojibwe), Tolteka (Mexica), and Los Nin (Quecha), who rap in Ojibwe, Nahuatl, and Kichwa respectively, trouble the pervasive structure of U.S. cultural imperialism that persists throughout the Americas. As a result, Indigenous hip-hop is a medium to engage the process of decolonization by 1) disseminating a conscious pan-indigeneity through lyricism and alliance building, 2) retaining and teaching Indigenous languages in their songs, and 3) implementing a radical orality in their verses that revitalizes both Indigenous oral traditions/ storytelling and the early message rap of the 1970s and 1980s. Keywords decolonization, hip-hop, Indigenous language, Indigenous studies, post-racial Introduction When asserting the political importance of Indigenous hip-hop, it is important to begin by thinking about the context for the emergence of hip-hop music and culture in the late 1970s and early 1980s in the South Bronx. In the 1970s, the United States witnessed a reaction directly against the Civil Rights movements and the gains that it made for racial equality.
    [Show full text]
  • Than Two-Spirit: Queer Indigenous Sovereignty and Survivance In
    More Than Two-Spirit: Queer Indigenous Sovereignty and Survivance in Museums Caitlin S. Cooper A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts University of Washington 2017 Committee: Kristine Morrissey, Chair Luana Ross Amanda Lock Swarr Qwo-Li Driskill Program authorized to offer degree: Museology © Copyright 2016 Caitlin S. Cooper Abstract The intention of this study was to identify ways museums represent Two-Spirit and queer Indigenous artists. This qualitative study included interviews with six Two-Spirit/queer Indigenous artists, using a phenomenological approach. Museums as cultural institutions built upon colonial ideals have the responsibility to amend museological authority that silence the voices of and refuse space to those that traverse intersectional identities. Two-Spirit artists examine the historical relationship of race, gender, and power as they pertain to material culture, contemporary self-expression, and art. Within this art they are Indigenizing Western academic spaces like museums, demanding accountability from institutions considered vessels of cultural knowledge. Findings suggest that curators’ willingness to listen, communicate, and engage in dialog is critical. The study also found that Two-Spirit artists’ work confronts heteronormativity by exhibiting shifts in gender roles across cultures and time and embodying the values of community organizing, storytelling, and survival. Acknowledgments I foremost want to recognize that I obtained my graduate education from the University of Washington, an institution built on the traditional lands belonging to the Coast Salish peoples of all tribes and bands within the Suquamish, Tulalip and Muckleshoot Nations. It is an honor to be a guest in this beautiful place, surrounded by the sacred knowledge and energy of your ancestors.
    [Show full text]
  • Indigenous Language Revitalization in Montana: Perspectives from Four Nations
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2003 Indigenous language revitalization in Montana: Perspectives from four nations Mary Groom-Hall The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Groom-Hall, Mary, "Indigenous language revitalization in Montana: Perspectives from four nations" (2003). Graduate Student Theses, Dissertations, & Professional Papers. 9458. https://scholarworks.umt.edu/etd/9458 This Dissertation is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. Maureen and Mike MANSFIELD LIBRARY The University o f MONTANA Permission is granted by the author to reproduce this material in its entirety, provided that tin's material is used for scholarly purposes and is properly cited in published works and reports. ** Please check "Yes" or "No" and provide signature ** Yes, I grant permission ^ No, I do not grant permission _____ Author's Signature Date S)2-V o3> Any copying for commercial purposes or financial gain may be undertaken only with the author's explicit consent. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. INDIGENOUS LANGUAGE REVITALIZATION IN MONTANA PERSPECTIVES FROM FOUR NATIONS Mary Groom Hall B.A.
    [Show full text]
  • University of California Santa Cruz NO SOMOS ANIMALES
    University of California Santa Cruz NO SOMOS ANIMALES: INDIGENOUS SURVIVAL AND PERSEVERANCE IN 19TH CENTURY SANTA CRUZ, CALIFORNIA A dissertation submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in HISTORY with emphases in AMERICAN STUDIES and LATIN AMERICAN & LATINO STUDIES by Martin Adam Rizzo September 2016 The Dissertation of Martin Adam Rizzo is approved: ________________________________ Professor Lisbeth Haas, Chair _________________________________ Professor Amy Lonetree _________________________________ Professor Matthew D. O’Hara ________________________________ Tyrus Miller Vice Provost and Dean of Graduate Studies Copyright ©by Martin Adam Rizzo 2016 Table of Contents List of Figures iv Abstract vii Acknowledgments ix Introduction 1 Chapter 1: “First were taken the children, and then the parents followed” 24 Chapter 2: “The diverse nations within the mission” 98 Chapter 3: “We are not animals” 165 Chapter 4: Captain Coleto and the Rise of the Yokuts 215 Chapter 5: ”Not finding anything else to appropriate...” 261 Chapter 6: “They won’t try to kill you if they think you’re already dead” 310 Conclusion 370 Appendix A: Indigenous Names 388 Bibliography 398 iii List of Figures 1.1: Indigenous tribal territories 33 1.2: Contemporary satellite view 36 1.3: Total number baptized by tribe 46 1.4: Approximation of Santa Cruz mountain tribal territories 48 1.5: Livestock reported near Mission Santa Cruz 75 1.6: Agricultural yields at Mission Santa Cruz by year 76 1.7: Baptisms by month, through
    [Show full text]
  • Dramatic Play in Northern Aboriginal Head Start Classrooms: Supporting
    Dramatic Play in Northern Aboriginal Head Start Classrooms: Supporting Indigenous Children’s Learning of their Culture and Language Peterson, S.S., Gardner, T*., Ings, E.*, & Vechhio, K*. (2018). Dramatic play in northern aboriginal head start classrooms: Supporting Indigenous children’s learning of their culture and language. ECELink. 2(1), 35–44. Abstract Three Aboriginal Head Start educators and a university professor report on a collaborative inquiry where video recordings of children’s dramatic play with Indigenous cultural materials were examined to examine how children interacted with materials and the role of the Ojibway language in their play. We found that children imitated Indigenous cultural practices carried out in the home, at sacred ceremonies and on the land. They showed an understanding of Ojibway words but did not speak them in their dramatic play. We propose directions for future inquiries and suggestions for non-Indigenous educators who wish to introduce children to Indigenous cultural practices and languages. Key words: Aboriginal Head Start, Indigenous cultural practices, teaching Ojibway language and culture, play-based learning, pedagogical documentation It was a mild winter morning. During outdoor time, the children in a northern Aboriginal Head Start (AHS) program asked about snow in the trees. We saw this as an opportunity to take the children for a walk into the bush area in the backyard of our AHS to explore nature and teach them about different trees, especially the cedar trees because cedar has great significance as a Sacred Medicine in our Indigenous culture. During the nature walk we picked cedar branches to bring back into the class.
    [Show full text]
  • A Treatise on the Assault on Language Sovereignty in the United States: History, Education, and Implications for Policy
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2014 A Treatise on the Assault on Language Sovereignty in the United States: History, Education, and Implications for Policy Annie Thornburg Oakes The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Oakes, Annie Thornburg, "A Treatise on the Assault on Language Sovereignty in the United States: History, Education, and Implications for Policy" (2014). Graduate Student Theses, Dissertations, & Professional Papers. 4407. https://scholarworks.umt.edu/etd/4407 This Dissertation is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. A TREATISE ON THE ASSAULT ON LANGUAGE SOVEREIGNTY IN THE UNITED STATES: HISTORY, EDUCATION, AND IMPLICATIONS FOR POLICY By ANNIE THORNBURG OAKES Bachelor‟s Degrees, University of Utah, 1973, and Eastern Washington University, 2006 Master‟s Degree, Eastern Washington University, 1996 DISSERTATION presented in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Anthropology, Cultural Heritage Studies The University of Montana Missoula, MT May 2014 Approved by: Sandy Ross, Dean of the Graduate School Graduate School S. Neyooxet Greymorning, Chair Anthropology Gregory Campbell Anthropology Richmond Clow Native American Studies Leora Bar-El Anthropology Irene Appelbaum Anthropology University of Montana Dissertation 2 COPYRIGHT by Annie T.
    [Show full text]
  • Heritage Briefs Collection ©2011 Center for Applied Linguistics October 2011 1 Native American Language Policy in the U
    Native American Language Policy in the United States Larisa Warhol, Ph.D. Arizona State University, Tempe, AZ It is estimated that 175 Native American languages are spoken in the United States (Krauss, 1998). Native American languages have a unique position in the United States in policy and legislation of federal, state, and tribal governments. Because the federal government recognizes the sovereign (self-governing) status of Native American tribes, tribal communities are able to put forward policies to protect their languages (Wilkins & Lomawaima, 2001). This sovereign status is not shared by other language minority communities. The United States has created official federal language policy only for Native American languages through the Native American Languages Act 1990/1992. Official language policy is more prevalent in state governments, with 32 states declaring English as their official language. Yet some state governments have also recognized and created language policies to support Native American languages (McCoy, 2005). Tribes have also created their own tribal language policies to protect their languages (Zepeda, 1990). These recent trends contrast with historical policies toward Native American languages. Historically, the federal government employed schooling as the primary tool for cultural and linguistic eradication to assimilate Native American communities. These historic policies have had lingering effects on the current state of Native American languages. Therefore, despite policies that now protect and preserve Native American languages, 90% of Native American languages are moribund or endangered (Moseley, 2010). At the same time, almost all Native American communities are engaged in language maintenance and revitalization efforts (Hinton & Hale, 2001; McCarty & Zepeda, 2006; Reyhner & Lockhart, 2009).
    [Show full text]
  • Womanism to Indigenism: Identities and Experiences
    Womanism to Indigenism: Identities and Experiences Kathryn D. Manuelito Introduction American Indian women have often been difficult to locate within the discourse of U. S. feminisms. Although several Asian American and African American women, as well as Latina and Chicana scholars have reframed feminism within the intersections of race, gender, and class, American Indian women are still conspicuously silent. This article explores this silence through the lens of Alice Walker's definition of “womanism.“ Womanism is a movement that embraces African American women not as separate or in oppo- sition to African American men, but as partners who work together from the location of shared communtiy and the shared experiences of countering racist, economic, and cultural oppressions. Understanding American Indian women’s roles is complex because of the diversity of gender systems among the diverse American Indian nations. This article will discuss a “radical indigenous womanism“ by drawing upon the examples of Eva Marie Garroutte’s notion of “radical indigeneity“ as its own epistemology that converges with Patricia Hill Collins’ insistence that black women’s experience is an epistemology in and of itself. Specifically, this article will: 1) exemplify how Alice Walker’s notion of womanism provides connectivity for understanding indigenous womanism; 2) illustrate how indigenous womanism is constructed as an epistemology in and of itself; 3) discuss the stakes or risks that distinguish a radical indigenous womanism. The development of this paper will begin with context which provides socio-historical information regarding similarities and differences between African American and American Indian women’s experiences over the last 250 years.
    [Show full text]
  • Constitutionalized Rights to Indigenous Intellectual Property
    Constitutionalized Rights to Indigenous Intellectual Property Reagan Seidler* Abstract That modern intellectual property regimes fail to protect Indigenous traditional knowledge is well known. Solutions are less forthcoming. Canada is uniquely positioned to solve this legal gap by affirming and recognizing rights to traditional knowledge under section 35 of the Constitution Act, 1982. Through a conventional, even conservative, application of the leading case law, the article establishes that protecting traditional knowledge rights would be but a modest step forward in the jurisprudence. It offers step-by-step guidance to those interested in pursuing such a claim, including considerations of sui generis intellectual property rights and self-governance. Doing so is found to accord with many best practices on reconciliation, indicating that the solution is normatively as well as pragmatically appealing. 1.0 Introduction It is no longer novel to observe that intellectual property (IP) laws fail to protect traditional knowledge.1 Ancient languages are commercialized under licence.2 Art is misappropriated and * Schulich School of Law, Halifax, Nova Scotia. The author thanks Andrea Bear Nicholas (St. Thomas University), Lucie Guibault (Dalhousie University), Naiomi Metallic (Dalhousie University), and the reviewers for their input. 1 Proceeding with the correct terminology is not an insignificant task. A term like “traditional knowledge” can be misleading in its suggestion that the knowledge at stake is anachronistic: see Gordon Christie, “Aboriginal Rights, Aboriginal Culture, and Protection” (1998) 36 Osgoode Hall LJ 447 at 465. It is the term encouraged by Robert Howell & Roch Ripley, “The Interconnection of Intellectual Property and Cultural Property (Traditional Knowledge)” in Catherine Bell & Robert K Paterson, eds, Protection of First Nations Cultural Heritage: Laws, Policies and Reform (Vancouver: UBC Press, 2009) 223 at 224 [Howell & Ripley].
    [Show full text]
  • Making Indigenous Language Policy More Than Empty Rhetoric
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sydney eScholarship 1 Closing the policy–practice gap: making Indigenous language policy more than empty rhetoric Adriano Truscott1 and Ian Malcolm2 Abstract Though there have been significant advances in some states and territories in reviving Indigenous languages, there are language mechanisms that constantly work throughout society to perpetuate the elevated status of the language of the dominant group – standard Australian English. These language mechanisms include language testing, education curricula and the media. They serve to – intentionally or otherwise – undermine the legitimacy of and discriminate against certain non-dominant groups, such as speakers of Aboriginal English, creoles and traditional languages. Consequently a de facto or invisible form of language policy exists that is not explicitly written but is implicitly created: it privileges monolingualism over multilingualism and impedes full revitalisation and maintenance of Indigenous languages. The elevated status of English encourages a shift away from these languages and encourages speaker communities to accept – automatically, unconsciously and therefore without resistance – the hegemonic ideologies of the dominant socio-political group. This shift goes against certain human rights and has significant implications in the fields of health, education, law and social justice. This paper looks at the dominance of Standard Australian English (SAE) and its impact on Indigenous languages. Though the acquisition of English is important it does not need to work against the maintenance of languages as it is doing today. In fact building academic understanding using the home language can help develop competency in English. So the aim here is to raise awareness about the language ideologies that form the invisible language policy experienced in Australia today.
    [Show full text]