IRO TŲWAHI WISAHMA NĄHA: THE SEVENTH GENERATION, UNDERSTANDING JIWERE LANGUAGE STATUS AND RECLAMATION THROUGH COMMUNITY INPUT
| dc.contributor.advisor | Sapién, Racquel-María | |
| dc.contributor.author | Goodson, Christina | |
| dc.contributor.committeeMember | O'Neill, Sean | |
| dc.contributor.committeeMember | Shotton, Heather | |
| dc.date.accessioned | 2019-12-13T21:06:51Z | |
| dc.date.available | 2019-12-13T21:06:51Z | |
| dc.date.issued | 2019-12 | |
| dc.date.manuscript | 2019-12 | |
| dc.description.abstract | Although several scholars have focused their work on Jiwere (Otoe) and related dialects of Chiwere, no published descriptions have come directly from members of the speech community themselves. This lack of self-determination and autonomy of community members in research into the language has resulted in an incomplete view of the true language status. Classified as “dormant” since the passing of the last “fluent” speaker, Truman Washington Daily, in 1996, the language boasts a larger heritage community than has been reported to date. Furthermore, despite a current lack of first language speakers with whom to use the language, community members’ active interest and involvement in revitalization suggests a less bleak situation than was previously reported. This study uses survey data to present a more complete, community-driven picture of the language’s current status, and examines community members’ ideas about language, identity, motivation, investment, and achievement. Data come from a survey of and interviews with young Jiwere adults (18-30 years of age) about their relationship to the language, as well as from the Otoe-Missouria Tribal Historic Preservation Office's Community Cultural Interest Survey. The study found that community members believe that Jiwere identity is strongly tied to knowledge contained in the language, including clan descendancy, songs, and the ability to use the language itself. Since ability to use the language is tied to identity, community members would like language curriculum and pedagogical materials which help them connect with other learners in various contexts such as online classes, videos, and community classes focused on topics that encourage daily speech. Results suggest that, contrary to prior depictions of the language’s status, a more hopeful definition than “dormant” is appropriate. The study ties survey data to what is known about language and identity to argue for a more robust definition which includes community perspectives. | en_US |
| dc.identifier.uri | https://hdl.handle.net/11244/323220 | |
| dc.language | en_US | en_US |
| dc.rights | Attribution-NonCommercial-NoDerivatives 4.0 International | * |
| dc.rights.uri | http://creativecommons.org/licenses/by-nc-nd/4.0/ | * |
| dc.subject | Language, Linguistics. | en_US |
| dc.subject | Native American Studies. | en_US |
| dc.subject | language status | en_US |
| dc.subject | language reclamation | en_US |
| dc.thesis.degree | Master of Arts in Applied Linguistic Anthropology | en_US |
| dc.title | IRO TŲWAHI WISAHMA NĄHA: THE SEVENTH GENERATION, UNDERSTANDING JIWERE LANGUAGE STATUS AND RECLAMATION THROUGH COMMUNITY INPUT | en_US |
| ou.group | College of Arts and Sciences::Department of Anthropology | en_US |
| shareok.nativefileaccess | restricted | en_US |