Language and Culture Maintenance Programmes in Canada

Author(s):  
Joti Bhatnagar
2019 ◽  
Vol 125 ◽  
pp. 09019 ◽  
Author(s):  
Wiwiek Sundari

Culture is system of idea and act as a result of human creation. A culture becomes history when their community leave it. A language, as part of culture, becomes dead when a speech community leave it. Preserving culture and language is important to keep our identity and civilization. This research shows how Javanese speech community keep their use of Javanese to maintain their culture in Northern Semarang as Javanese environment by taking the data from Junior Highschool students. The result shows that most of them still maintain Javanese, especially the lowest level of Javanese (Ngoko) to talk to their friend in casual situation. Few of them understand the highest level of Javanese (Krama) to honor the older. They are also able to write and read Javanese letters since it is taught as a school subject with local content. Javanese language and culture maintenance is supported by the local government to promote Semarang tourism industry to gain more benefit for the local people and the local government. Preserving culture by maintaining the language must be supported by the environment by using it in daily conversation and teaching it in school to make the young generation understand and use the language.


2021 ◽  
Vol 317 ◽  
pp. 02013
Author(s):  
Ersa Alysia ◽  
Wiwiek Sundari ◽  
Hadiyanto Atrinawati

Language is served as evidence of human being civilization. Through language, culture is shared. When a language goes extinct after its speakers are gone, a culture is also threatened. To preserve a language and the culture embedded in it, language maintenance is needed. One of the ways to do it is by translating the language for foreign visitors in a tourism event. This research shows how the Javanese language is translated in a song containing prayer in a religious-traditional tourism event called Ngruwat, in Dieng, Banjarnegara, Central Java. The data were collected and analyzed using translation theory and methodology. The result shows that translating the old Javanese language means learning the language and exposing it to people who serve as language and culture maintenance.


2017 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Ibrahima Diallo

Abstract Islamic (community) schools and mosques are extremely important sites for religious education, language and culture maintenance and religious rituals and practices for a large number of Muslim Australians,  These institutions remained significant and symbolic of Islamic identities despite rampant anti-Muslim sentiments:  attacks and threats against Muslim institutions (mosques and Islamic schools) and individual members of the Muslim community and negative media portrayal. Despite these hostilities and tensions, a case study conducted in Adelaide and Darwin shows that the Muslim community holds the view that the attitudes of Australian wider community toward their institutions are mixed with more positive than negative attitudes for which they blamed the media.   Abstrak Beberapa sekolah (komunitas) dan tempat peribadatan Islam  merupakan bagian yang sangat penting untuk pendidikan keagamaan, pelestarian bahasa dan budaya, dan praktik keagamaan bagi hampir semua masyarakat muslim di Australia.  Beberapa Rutinitas seperti ini masih signifikan dan menjadi simbol identitas bagi seorang muslim terlepas dari sikap sentimentil terhadap kaum muslim yang merajalela: seperti serangan dan ancaman terhadap institusi muslim (masjid dan sekolah islam), individu muslim itu sendiri dan penggambaran negatif terhadap islam itu sendiri. Terkait permusuhan dan ketegangan yang sedang terjadi saat ini, sebuah studi kasus yang dilakukan di Adelaide, dan Darwin mengemukakan bahwa komunitas muslim masih berpandangan bahwa sikap masyarakat Australia secara luas terhadap institusi mereka bercampur dengan sikap yang lebih positif daripada sikap negatif dari apa yang ditujukan oleh media.   How to Cite : Dialo, I. (2017). Attitudes of Australian Muslims and  Australian Wider Community Towards Muslim Institutions. TARBIYA: Journal of Education in Muslim Society, 4(1), 1-12. doi:10.15408/tjems.v4i1. 5830. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v4i1.5830


2021 ◽  
Author(s):  
◽  
Lucy Rose King

<p>Eighty percent of Indigenous children in Canada attend provincial schools off-reserve where there is no legal requirement for inclusion of Indigenous language or content in the curriculum. This has implications for the twin challenges currently faced by Indigenous communities in Canada of maintaining traditional cultures and languages while also overcoming a large gap in educational achievement between Indigenous and non-Indigenous children. While the challenges are well understood, there has been little research into these issues from the perspective of the primary stakeholders in education: children. This qualitative study explores the perspectives of four Cree children, their family members, and some teachers through a critical, social constructivist lens in the context of a James Bay Cree community in northern Quebec, Canada. This study asks, “How do Cree children who live on a reserve and attend non-Indigenous schools, and their families, make space for the expression and maintenance of their language and culture in daily life?” The data analysed include a ‘photovoice’ project conducted with the four students, and focus group discussions held with the children, their families, and teachers. The findings demonstrate that families maintain Cree traditions through land-based activities like hunting, supported by intergenerational teaching within the family. Although participants expressed cautious optimism for language maintenance, students and parents perceived that Cree knowledge has no place outside of Cree communities. Teachers felt constrained by their lack of confidence, resources or government mandate for including Cree content. Overall, between Indigenous communities’ twin challenges of culture maintenance and school achievement, achievement appears to be valued more highly by some parents and teachers. These findings have implications for how we understand the ongoing effects of colonization, globalization, and the hegemony of dominant languages and cultures in Indigenous education.</p>


2021 ◽  
Author(s):  
◽  
Lucy Rose King

<p>Eighty percent of Indigenous children in Canada attend provincial schools off-reserve where there is no legal requirement for inclusion of Indigenous language or content in the curriculum. This has implications for the twin challenges currently faced by Indigenous communities in Canada of maintaining traditional cultures and languages while also overcoming a large gap in educational achievement between Indigenous and non-Indigenous children. While the challenges are well understood, there has been little research into these issues from the perspective of the primary stakeholders in education: children. This qualitative study explores the perspectives of four Cree children, their family members, and some teachers through a critical, social constructivist lens in the context of a James Bay Cree community in northern Quebec, Canada. This study asks, “How do Cree children who live on a reserve and attend non-Indigenous schools, and their families, make space for the expression and maintenance of their language and culture in daily life?” The data analysed include a ‘photovoice’ project conducted with the four students, and focus group discussions held with the children, their families, and teachers. The findings demonstrate that families maintain Cree traditions through land-based activities like hunting, supported by intergenerational teaching within the family. Although participants expressed cautious optimism for language maintenance, students and parents perceived that Cree knowledge has no place outside of Cree communities. Teachers felt constrained by their lack of confidence, resources or government mandate for including Cree content. Overall, between Indigenous communities’ twin challenges of culture maintenance and school achievement, achievement appears to be valued more highly by some parents and teachers. These findings have implications for how we understand the ongoing effects of colonization, globalization, and the hegemony of dominant languages and cultures in Indigenous education.</p>


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