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Gresczyk Umn 0130E 11854.Pdf (1.210Mb LANGUAGE WARRIORS; LEADERS IN THE OJIBWE LANGUAGE REVITALIZATION MOVEMENT A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY RICHARD A. GRESCZYK, SR. IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF EDUCATION ADVISER: DR. PETER DEMERATH APRIL, 2011 © Richard A. Gresczyk, Sr. April, 2011 Acknowledgements Miigwech to the Ojibwe language warriors for their cooperation with my dissertation by taking the time to answer my questions, for their passion, example, and leadership, and for the work they do every day to maintain and revitalize the Ojibwe language and culture. I want to thank all second language learners of Ojibwe and encourage them. I want to thank all first language speakers of Ojibwe, especially our elders, who have helped second language speakers on their road to becoming language warriors. I want to acknowledge those who have left us, especially Awasigiizhigookweban (Margaret Sayers), Naawigiizisooban (Jim Clark), Mookwewidamookweban (Jessie Clark), and Mindimooyenyiban (Ona Kingbird), each whom I have had the opportunity to work closely with and write learning materials and books with. I want to thank all of the people of Mille Lacs, especially the Kegg family, who adopted me, and my friends and neighbors from Fond du Lac Reservation, especially Jim and Pat Northrup. I want to thank those in Kettle River and Wright and the Crosiers in Onamia for giving me a love for languages and cultures. I believe that languages and cultures enrich our world. I want to thank two of my classmates, Arthur Brown and Mustafa Ibrahim, who through a group project became brothers. I want to thank all of my colleagues, coworkers, and students through the years. It‘s been a joy to work with them, learn from them, and to know them. i I want to thank my dissertation committee members, Dr. John Nichols, Dr. Cryss Brunner, Dr. Gerald Fry, and especially my advisor, Dr. Peter Demerath. He understood the importance of this dissertation‘s focus, and knew how to inspire me not to lose heart. Finally, I want to say chi-miigwech to all my family members and friends, who never gave up on me and to my wife, Aabitaagiizhiigookwe, Cheryl, and to our son, Ozaawaagwaneyaash, Randy, who helped me with transcriptions. Mii gwech. ii EZHIBII‘IGAADEG O‘o mazina‘iganing ingii-kagwe-mikaan ezhi-ayaag Ojibwemowin gaanjishkigaadeg miinawaa enokaadangig naagaanizijig. Niizhtana ashi bezhig Ojibwemowini-ogichidaag ingii-kagwejimaag ji-wiidookawiwaad ezhibii‘amaan o‘o mazina‘igan miinawaa ingii-kagwejimaag neniizhing neningo-diba‘igan. Akawe asemaan ingii-miinaag ji-wiidookawiwaad miinawaa ingii-wiindamawaag waa-nanda- gikendamaan. Ingii-aabajitoonan gagwedwewinan. Ingii-wiindamaagoog enendamowaad Ojibwemowin Anishinaabeg miinawaa Wayaabishkiwejig. Ingii-mikaan aaniish gaa-onji-maajitaamagak ji-gagwe- gaanjishkigaadeg miinawaa Ojibwemowin ezhi-ayaag imaa ishkoniganing miinawaa imaa chi-oodenaang gaye. O‘o naanaagagichigan ingii-kizhibendaan aaniish gaa-izhi- bimaadiziwaad miinawaa gaa-izhi-gikendamowaad ingiw Ojibwemowin-ogichidaag gaye ingii-mikaan wegonen gaa-minwaabadak ogikinoo‘amaagowiniwaang wiidookaagowaad anokiiwaad noongom. Ingii-tazhindaan ezhi-gagaanzowendamowaad gichi- apiitendamowaad Ojibwemowin. Ingii-mikaanan izhichigewinan gaa-aabajitoowaad ingiw Ojibwemowin-ogichidaag ji-nitaa-Ojibwemowaad. Ingii-tazhindaanan gaa- izhiwebiziwaad gaa-kashkitamaazowaad miinawaa gaa-aajishkaagowaad miinawaa gaa- maneziwaad miinawaa nandawendamowaad miinawaa waa-inaakonigewaad. Ingii- kagwejimaag dibi go ge-onjiinowaagwen niigaan igo ingiw Ojibwemowini-ogichidaag. Ingii-naanaagajitoon gwayak ezhichigewaad Ojibwemowin-ogichidaag ji- wiidookawaawaad bakaan Ojibwemowin-ogichidaan niigaan igo miinawaa ezhi- giigiikimaawaad miinawaa ezhi-gagaanzomaawaad ji-Ojibwemonid. Ingii-tazhindaanan iii wenizhishingin ji-ni-gaanjishkikaag Ojibwemnowin-ogichidaaag. Ingii-tazhindaanan enendamowaad gikendaasowin miinawaa gashkitamaasowin miinawaa mashkawiziiwin minawaa ezhi-bakaanakin Ojibwe-niigaaniziwin miinawaa Chi-mookomaan- niigaaniziwin. Awashime ingii-tazhindaanan niigaaniziwining izhichigewinan miinawaa zenagakin miinawaa niigaan odinanokiiwiniwaan Ojibwemowin-ogichidaag. Apegish o‘o mazina‘igan oga-wiidookaagonaawaa endazhi-gikinoo‘amaageng miinawaa endazhi-inakonigeng miinawaa ondaapikinigeng miinawaa Ojibwemowin- ogichidaag bekaanizijig. iv ABSTRACT This dissertation sought to find out about the Ojibwe language revitalization movement and its leaders. Twenty-one language warriors were asked to participate in this dissertation study and were interviewed twice more for an hour each. I gave them tobacco according to Ojibwe tradition, explained the purpose of my study and asked them to help me. Qualitative methods were followed. The Ojibwe language warriors described perspectives that are held by Ojibwes and non-Ojibwes regarding the Ojibwe language. They identified what conditions have inspired the Ojibwe language revitalization movement and the impact that it has had and is having on reservation communities and urban areas. The Ojibwe language warriors described their backgrounds and educational paths and identified what has been relevant in their education to the work they do now. They identified sources of inspiration, why they care about the Ojibwe language, and helpful resources and strategies. They described their experiences, their opportunities, barriers, and sacrifices, and their hopes and plans. The Ojibwe language warriors described ways that they develop other language warriors, what advice they have for them, where they will come from, and how they motivate others to speak Ojibwe. They described which leadership styles they preferred. They spoke about what knowledge, success, and power meant to them and what differences they perceive there are in Ojibwe and non-Native leadership. They identified leadership strategies, challenges, and their future tasks. Hopefully, this dissertation will be helpful to educational settings, tribal and state governments, funding agencies, and to other language warriors. v Table of Contents Chapter Bezhig: The Introduction to the Dissertation 1 Introduction 1 The Problem: The Hegemonic Struggle to Maintain Ojibwe 5 Purpose of the Study 10 Background of the Study 11 Significance of the Study 13 The Conceptual Framework of This Study 14 Outline of the Study 15 Chapter Niizh: History and Review of Relevant Empirical Research And a Conceptual Framework 16 Who Cares? 17 Colonization Is Endemic to Indigenous Societies 18 Linguicide 19 Educational Policies Linked with Assimilation 21 Historical Trauma 24 Language Policy- Too Little Too Late 25 Schools As Partners 27 Immersion- ―Hailed as the Most Effective Method‖ 28 Language Planning- Linguists as Partners 31 The Importance of Indigenous Leadership 34 An Indigenous Lens 36 vi A Call for Indigenous Leadership 40 Ojibwe Perspectives on Leadership 43 Theoretical Framework 46 Tribal Critical Race Theory 50 Survivance: ―Native Resistance to Dominance‖ 51 Summary 53 Chapter Niswi: Methodology 56 Research Design 56 A Qualitative Approach 57 Research Questions 57 Participant Selection and Site Selection 58 Role of the Researcher 60 Data Collection Procedures 62 Data Analysis Procedures 63 Credibility and Reliability 64 Generalizability 65 Delimitations 66 Limitations 67 Chapter Niiwin: Perspectives on the Ojibwe Language Revitalization Movement; Contexts, Challenges, and Considerations 68 Introduction 68 Ojibwe Perspectives toward Ojibwemowin: The Ojibwe Language 68 vii Most Ojibwes Want to Learn Ojibwe, But… 68 ―It‘s Kind of Foggy‖: The Uncertain Future of Ojibwe 72 ―What Have I Done with My Life? 72 Section Summary 73 How the Language Warriors Feel Non-Ojibwes Perceive the Language 74 The Jury‘s Still Out 74 Changing One Heart at a Time 76 ―They Don‘t Have a Clue:‖ 78 Ojibwemotaadidaa! Let‘s Speak Ojibwe to Each Other 79 Section Summary 82 Language and Spirituality Go Together: Conditions That Have Inspired the Movement 83 Historical Trauma 83 Connecting to a Spiritual Life 84 The Influence of the American Indian Movement 85 Section Summary 86 The Impact That the Movement Has Had and Is Having 86 Awareness of Immersion Is Growing 87 Impact on the State of Minnesota 90 Section Summary 92 Reservation and Urban Differences and Similarities in the Ojibwe Language Revitalization Movement 92 viii ―People Take It for Granted‖ 93 ―We Need to Get Our Act Together‖ 94 ―Time with Speakers:‖ It‘s Not Easily Accomplished in Cities 94 ―Reservation Communities Have the Potential to Be the Very Best Programs‖ 95 Looking North of the Border 99 Section Summary 100 Chapter Summary 100 Chapter Naanan: Language Warriors, Experiences, Motivations, and Aspirations 103 Introduction 103 Language Warriors‘ Educational Paths: What‘s Been Relevant? 103 Sources of Inspiration: What Made Them So Passionate? 107 Families and Elders 107 Spirituality 109 Educators as Role Models 110 Section Summary 111 Why the Language Warriors Care about the Language 112 Introduction 112 The Language Is a Gift from the Creator 112 The Language Makes the People Unique 113 ―It Has the Base of Our Knowledge: A 10,000 Year Investment‖ 115 ―It‘s Another Window in the World‖ 116 ix ―It Is a Critical Attribute of Sovereignty‖ 117 ―Opening a Window or a Number of Windows to Who We Are‖ 117 ―Like A Bird Who Can‘t Sing Its Own Song‖ 123 ―Reawakening the Anishinaabe Within‖: 124 ―It Brings a New Spirit to My Life‖: Learning Ojibwe Has Been Life-giving 126 Making a Contribution 127 Section
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