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Episode 4 – Ziŋtkála (Birds)

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Episode 4 – Ziŋtkála (Birds)

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We can finally say that spring has arrived and it’s actually starting to look like it. In this episode we discuss birds, namely the meadowlark who returns in the springtime. We discuss various experiences seeing and hearing these birds speak Lakota, as well as some stories that talk about them as well. We would like to dedicate this episode to the late Kevin Locke who is remembered talking about meadowlarks every spring.

Speakers in this episode include: Florida Young Bull Bear – Jealous Of Him (Oglála), Gerald Yellow Hawk (Cheyenne River), Ben Black Bear Jr (Sičháŋǧu), Clifford Canku (Sisíthuŋwaŋ/Waȟpéthuŋwaŋ Dakhóta), Peter “Pahá” Hill, Robert Two Crow (Oglála), and Alex FireThunder (Oglála). We also hear a song titled, “Meadowlark”, played on the flute by the late Kevin Locke.

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LLC Provides Recordings To Be Stored in Tribal Archives

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LLC Provides Recordings To Be Stored in Tribal Archives

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Lakota Language Consortium | April 17, 2023

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Lakota Language Consortium Board of Directors and Staff are thrilled to share the donation of a variety of collections of past recordings with Sitting Bull College, Standing Rock Language And Culture Institute and the Oglala Lakota College Owoksape Tipi Archives. 

These recordings have allowed linguists and Lakota elder consultants to identify words that contributed to the creation of many materials that we all enjoy today. These recordings include narratives from Lakota speakers from Pine Ridge and Standing Rock reservations.

The Pine Ridge Indian Reservation recordings were collected between 2004 and 2019 from 26 fluent Lakota Elders. The 28 recordings were donated to honor the legacy of former board member Johnson Holy Rock. This collection will be stored at the Oglala Lakota College Archive. 

The Standing Rock Sioux Tribe recordings were collected between 2005 and 2019 with 8 wonderful and fluent Lakota Elders. The 12 recordings were donated to honor the legacy and language advocacy of Standing Rock elder and Board Member, the late Kevin Locke. 

Each collection was delivered on a USB drive with relevant meta-data, signed release forms, as well as a worldwide, royalty-free, irrevocable license to the materials. This allows these organizations the rights to authorize the reproduction and publication of these materials for educational uses. 

Our hope is for these Tribal entities to share these collections as they see fit. 

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What is contained in these recordings?

These recordings are conversations between linguist Jan Ullrich and each speaker. The conversations are casual and include life experiences, narratives, and a window into the lives of each individual.

What makes THESE recordings so important?

Many of these conversations are from individuals that are no longer with us. Every opportunity to learn directly from our Elders is precious. The insight and knowledge is irreplaceable. These recordings hold just a glimpse of the knowledge, both cultural and linguistic, that each speaker had. Each recording in the archive is important and LLC is thrilled that these donations have been accepted, and are now a part of the important work that Tribal archivists do each day. We hope you’ll thank and support them for the work they do and the care they take with these precious cultural treasures.

Who “owns” the content in these recordings?

We’ve observed a lot of online debate about this issue. LLC believes that each and every person that works with the LLC has the right to share their lived experiences with anyone they see fit. LLC has been fortunate enough to be trusted with these brief moments. Each release form includes permission given by the speaker to use these recordings to make derivative materials from it.

What took so long?

Throughout LLC’s history, recordings were often shared with speakers, Tribal members, and families upon request. Tribal Colleges and education groups have also collected recordings with the same speakers oftentimes sharing the same information. For a long time there wasn’t anyone interested in these recordings. LLC had been in discussions with various institutions about how they wanted to receive these recordings into their archives beginning in 2019, and it was just a matter of them being ready, and LLC linguists having the time to master the recordings. After the loss of many Elders during COVID a social media campaign pushed the conversation forward in 2021, which helped move the process forward.

Who do I contact at the Tribe to learn more about these recordings?

Oglala Lakota College Library

Sitting Bull College Library

Why didn’t LLC release the recordings on their own website?

Being a non-profit we have a limited capacity to provide the proper customer service group that would allow us to manage individual requests for these recordings. Each Tribe has a different approach to archive, accessibility and can serve Tribal members in a way that we are not equipped to support long term. LLC believes that the Tribes should have these recordings and distribute as they see fit.

How does LLC profit from these recordings?

LLC does not profit from these recordings. LLC is a non-profit organization that does not engage in any money making endeavors. The materials created are sold at or slightly above the cost of producing them and any proceeds fund future projects within the organization.

How can I use these recordings to benefit my language journey?

It is always ideal to learn from Lakota Elders whenever possible, and these recordings are one more way to learn the language. We recommend you reach out to the folks mentioned above when they choose to make these accessible. There are a number of different ways a learner can use recordings such as these to further their learning. One is listen for words you know and are familiar with. Then listen for phrases that you know and are familiar with. Eventually you could attempt to transcribe. You could also identify words or phrases that you’re not familiar with. Use these to make flashcards and quiz yourself. Listen to the recordings with other language learners and help each other with comprehension and/or translations. The options are endless and we are excited that these opportunities will now be available.

Recently LLC has released the Wičháho Blihélya podcast in the language. This podcast is an example of current work being done in the community that allows Elders and First Language Speakers to communicate directly to the community, and is organized by theme/topic. Sharing data and giving access to resources has been core to LLC’s mission since the beginning of it’s inception.

Are there additional recordings?

Yes, the full list is accessible in the front of the print dictionary. This is the first in a series of donations LLC will be making in the future. LLC continues to work with these and other Tribes to donate recordings. If you are a representative of this Tribe that would be able to manage the archive, please reach out to info@lakhota.com.

Did LLC return the recordings to Delores Taken Alive’s Family?

Yes, in September of 2020 and again in September of 2021 LLC provided recordings of Delores Taken Alive to the Taken Alive family.

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Native communities want schools to teach Native languages. Now the White House is voicing support – The Hechinger Report

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Native communities want schools to teach Native languages. Now the White House is voicing support

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Between 67 and 100 percent of Indigenous languages in the U.S., Canada and Australia will disappear within three generations, one analysis says

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Neal Morton | The Hechinger Report | April 13, 2023

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Students at the Arapaho School in Arapahoe, Wyoming, learn using an Arapaho language app. Credit: Joe Amon/The Denver Post via Getty Images

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By the close of this century, at least half of the more than 7,000 languages spoken today will become extinct – and that’s according to the rosiest of linguistic forecasts.

Already, about 2,900 languages, or 41 percent, are endangered. And at current rates, the most dire projections suggest that closer to 90 percent of all languages will become dormant or extinct by 2100.

The global linguistic crisis is most stark in the predominantly English-speaking countries of the United States, Australia and Canada. Between 67 and 100 percent of Indigenous languages in those three countries will disappear within three generations, according to a 2019 analysis of 200 years of global language loss by researcher Gary Simons.

The three countries share more than a common language: For several decades, their governments forcibly removed Indigenous children from their families and relocated them to distant boarding schools. Children there regularly encountered humiliating, and sometimes violent, treatment as a means to suppress their Native American identity.

In the U.S., federal Indian boarding schools renamed children with English names and discouraged or prevented the use of Indigenous languages. “Rules were often enforced through punishment, including corporal punishment such as solitary confinement; flogging; withholding food; whipping; slapping; and cuffing,” according to the first-ever federal investigative report, released last year, into the traumatic legacy of boarding schools.

To help Native communities heal from that trauma, the report recommends an explicit federal policy of cultural revitalization, one that supports the work of Indigenous peoples and tribes to preserve and strengthen their languages and cultures. Late last year, the White House announced it would put that idea into action, and soon will launch a 10-year plan to revitalize Native languages, under the umbrella of a new initiative to advance educational equity and economic opportunity for Native Americans.

That plan, set for release later this year, will focus on schools – run by the same government that attempted to strip Native children of their identity – as a critical partner to preserve and restore tribal sovereignty for the future. Details of the plan remain scant, but a draft framework calls for the revitalization of Native languages across all “ages, grade levels, and ability levels, in formal and informal places and settings.” The plan will cover early childhood, K-12 and higher education, but also extend to “academic settings throughout adulthood and a person’s entire lifetime.”

“We’re past the stage of education being done to us,” said Jason Cummins, an enrolled member of the Apsaalooke Nation and deputy director of the White House initiative.

Naomi Miguel, citizen of the Tohono O’odham Nation and the initiative’s executive director, added that the pandemic fueled an urgency to develop the language plan. “A lot of tribes lost their last language speakers and elders,” she said.

With nearly 600 federally recognized tribes, no single solution will satisfy every tribal community, the draft framework states. Potential barriers to reversing language loss include striking a balance between honoring Native elders and implementing professional standards for language teachers and creating classroom materials and dictionaries without sacrificing tribal ownership of language; and even public relations.

The plan also must outlast the current presidential administration. But Miguel said she is not worried. “This is the one area left in the federal government, unfortunately, that is very much bipartisan,” she said of Native American issues.

In March, Miguel and Cummins started holding tribal consultation and listening sessions to collect feedback on the framework. They said they found inspiration for ideas they could use in the plan in places like Montana, where high schoolers can earn a seal of biliteracy on their diplomas for proficiency in Indigenous languages. And tribes across the board stressed the importance of connecting young people with Native elders and knowledge keepers.

“When a student can see themselves in their educational environment, when they see their own story … it’s very engaging. It’s very empowering,” said Cummins, who previously ran Crow language programs in schools in Montana.

Meanwhile, some tribal communities have already forged ahead with new school partnerships to reclaim and restore their heritage languages, which could serve as models for the White House effort.

Navajo Technical University, in Crownpoint, New Mexico, will start accepting students this fall for a new doctoral program – the first among tribal colleges and universities – in Diné culture and language sustainability. On the other side of the country, the Mashpee Wampanoag Tribe of Massachusetts, meanwhile, starts much earlier with a language immersion program for preschoolers. And for nearly 40 years, the state of Hawaii has offered K-12 immersion programs in Hawaiian language that now enroll students on six of the eight major Hawaiian islands.

“That’s kind of our vision: preschool to PhD,” said Alex Fire Thunder, deputy director of the Lakota Language Consortium, an educational nonprofit that since 2004 has worked toward a goal of Lakota being spoken in every Lakota household.

He spoke on a recent Thursday, after finding a spot of good cell phone service on his drive from a tribal elder’s home. Fire Thunder spends much of his time in the living rooms of older Lakota speakers, recording long interviews to document the language of the Oglala Sioux Tribe on the Pine Ridge Indian Reservation in South Dakota. The consortium also uses the recordings for a language podcast and a third edition of the New Lakota Dictionary, which now includes 41,000 words.

“It’s the largest Native American dictionary in the world,” said Wilhelm Meya, executive director of the Language Conservancy, a Bloomington, Indiana-based nonprofit that works to preserve Indigenous languages.

Meya cited the work in South Dakota as one of the best global examples of how to preserve and revitalize an endangered language. Exhibits A and B for Meya: the Lakota Berenstain Bears Project, which captured the popular children’s book and TV show into the first Native American language cartoon series, and the Red Cloud Indian School, a private Catholic school that Fire Thunder once attended.

While the White House hasn’t put a price tag on how much it will spend on the revitalization effort, Meya points out that the federal government spent roughly $2 billion in today’s dollars on its Indian boarding school policy.

For his part, Fire Thunder is already raising his young son entirely in Lakota. “In America, you’re seen as less than, as lower if you don’t know English,” he said. “A lot of our elders adapted that mentality from boarding schools. We have to replace that with a mentality in our young people that the language is theirs. They can reclaim it and put it in the spaces they exist in.”

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Episode 3 – Waníyetu (Winter)

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Episode 3 – Waníyetu (Winter)

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This episode was recorded in hopes that it would be the last time we discuss winter weather until far after the coming summer has passed. We spoke with elders who recalled that winter was the time for storytelling, and how these stories have lessons and teachings attached to them. We also heard true stories and memories of one of the worst blizzards in South Dakota history, the 1949 Blizzard. Akhé pȟeží tȟó uŋkálipi kte. We will walk upon green grass again!

Speakers in this episode include: Harriet Brings (Oglála), Edna Plenty Arrows (Oglála), Dellmarie DullKnife-Bradfield (Oglála), Florida Young Bull Bear (Ogála), Robert Two Crow (Oglála), and Alex FireThunder (Oglála).

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Ištáwičhayazaŋ-Wí (March) 2023 Newsletter

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The latest news, upcoming events, and new materials from Lakota Language Consortium.

News & Recent Events

Lakota Summer Institute

We are excited to announce the dates for this year’s Lakota Summer Institute! This annual event will be held in person, in Rapid City, SD from June 5-16, 2023. Begin or continue your language journey together with learners and speakers in this unique opportunity.

Visit and fill out the form below to get notified of when we open registration.
*There are no plans for a virtual option this year.

Get Notified When We Open Registration

New Podcast in the Lakota Language!

Welcome to Wičháho Blihélya – A Podcast in the Lakota Language. Launched early last month, we can expect consistent episodes from co-hosts Alex FireThunder and Robert Two Crow who both reside on the Pine Ridge Indian Reservation in South Dakota. Bridging the gap between their generations, and between first and second-language Lakota speakers, they explore various topics pertaining to life in Lakota country.

Each episode also features additional Lakota speakers weighing in on the topic, presenting the listener with a variety of perspectives and voices. This podcast is intended to serve three major purposes: language preservation via documentation of the Lakota language as it is spoken by Native speakers and Elders, language revitalization via providing interesting and engaging content for language learners to listen to in a low-anxiety environment, and for teachers to use in classrooms, and finally language maintenance by providing Lakota speakers with a talk show to listen to in their first language.

Listen Here

Lakota Stories collected by Ella Deloria

Lakota Stories is available for pre-order*! This first-of-its-kind comprehensive reader and corresponding guide seek to encourage and inspire the next generation of Lakota readers and storytellers. You’ll find the popular stories collected by Ella Deloria in the late 1920s adapted to contemporary language.

  • Over 30 pages of detailed instructions
  • Over 170 pages of Lakota stories in a consistent phonemic orthography
  • Over 150 pages of end notes and editorial explanations 
  • A comprehensive glossary with 6,446 words used in the text

The purpose of this edition is to foreground and accentuate the Lakota original and make it more accessible to the contemporary audience, especially among Lakota language learners and educators. Whether you are a fluent speaker or a beginner / intermediate language learner, this book can help you enjoy reading Lakota text.

*NOTE: We have sold out of our initial print run. Click below to pre-order your copy during the second print run that will be shipped in late June / early July 2023.

Pre-Order Here

Lakota Language Weekend Goes to New York

Last month attendees, learners, speakers, and elders gathered together with the American Indian Community House in New York for a Lakota Language Weekend. The weekend was a success in supporting Lakota speakers and learners in the New York area to come together to learn new skills and encourage each other. We are incredibly thankful to everyone who was able to attend.

During the weekend we were led by Elder speaker: Lekší Eugene Black Crow, our primary instructor: Alex FireThunder, and our assistant teacher: Delmer Forgets Nothing. The work between these three leaders was fun, and lighthearted, and provided attendees with examples of how we can engage with each other and especially our Elders in Lakota.

“I’m happy, you will keep our language going that way. What you learn here, don’t be afraid to share it with your kids, your grandkids, your mothers or whoever wants to learn. So that we can carry on our language… I’m really happy for that. Thank you guys for showing up.”

-Lekší Eugene Black Crow

With the support of The New York Community Trust, another memorable Lakota language weekend has been completed in New York City. Until next time! 

Dakhóta Iápi Okhódakičhiye (DIO) Dictionary App Launch

We would like to congratulate Dakhóta Iápi Okhódakičhiye (DIO) on the launch of their free Dakota Dictionary app available in the IOS App Store and the Google Play store!

“DIO believes Dakhóta Iápi kiŋ belongs to all Dakhóta people, and all Dakhóta people interested in learning the Dakhóta language should have the opportunity and access to learning the Dakhóta language free of charge… We warmly welcome new words, definitions, and example sentences with great anticipation, and will do our best to make the changes to further serve our people and our language.”

This is an exciting step forward for Dakota language documentation and accessibility! This is a part of the greater efforts to bring the importance of Indigenous Languages to the forefront. Language success across Turtle Island helps us all and we are excited for DIO and their work!

Check Out News Coverage Here
More About DIO Here

Tókša akhé  – the LLC Team

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The Dictionary I Read For Fun – The New York Times

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The Dictionary I Read For Fun

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 John McWhorter | The New York Times | March 2, 2023

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Pablo Delcan

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Not long ago, a book that is truly a gorgeous thing, in all senses of the word, was published. It is a third and expanded edition of a full-length dictionary of the Native American language Lakota. And I mean full-length. The New Lakota Dictionary, compiled by the Lakota Language Consortium under the supervision of the linguist Jan Ullrich, is of the physical heft most commonly associated with brands like Webster and American Heritage. (There is also an online version.)

Lakota is primarily spoken in North and South Dakota. The closely related Dakota language is spoken there as well. Of the more than 300 Indigenous languages once spoken in the present-day United States — differing as much as English, Japanese, Hungarian, Thai and Indonesian do — the vast majority now are extinct as spoken languages or are spoken fluently only by people nearing the end of their lives.

Without serious efforts toward revitalization, dozens of them will become extinct a generation from now, according to an estimate in “Ethnologue,” which catalogs languages. Many of the groups, often assisted by linguists, seek to keep the languages spoken in some fashion. Of course, an important step is compiling dictionaries and descriptions of how their grammars work.

Compared with many Indigenous American languages, Lakota is doing rather well, with an estimated 2,000 native speakers remaining, according to the Endangered Languages Project, and this marvelous dictionary may help keep the number of speakers from falling. It gathers over 41,000 words and illustrates them with more than 50,000 sentences, usage notes and collocations.

Lakota is not my language of study, nor are other Native American languages. Yet partly because I am this strange thing called a linguist and partly because I am the kind of linguist who wants to know a little of every language on Earth, I have curled up with this book with a glass of wine countless times over the past couple of months just to savor the cornucopia that this dictionary is.

However, I must admit that one section of the dictionary gives me pause. For this edition, Ullrich has contributed a new section on the language’s grammar, and as expertly composed as it is, it’s hard to miss that Lakota, frankly, is hard!

I’ll give you just a quick sample. In a basic sense, the word for “I” is “wa.” Or more properly, it’s a prefix. So “made it” is “káǧe,” and “I made it” is “wa-káǧe.” If this were a language like English, that’s pretty much all you’d need to know about “I.” But the thing is that with many verbs, you have to jam “wa” into the middle of them. So “I found it” is “iyé-wa-ye,” not “wa-iyéye.” There’s more: If the verb is less about doing something than having an experience, then “I” is said differently, as “ma” instead of “wa,” also often jammed in the middle. “Tired” is “watúkȟa,” and “I am tired” is “wa-má-tukȟa.”

Lakota is like this throughout. But in the grand scheme of things, it is about as hard to learn as most of the world’s 7,000 languages. When it comes to grammar, English is on the easy side. You need just a single suffix, “-s,” to run through the present tense conjugation. There are no suffixes for the past, future or conditional that change for person and number the way they do in, for example, Romance languages. “I” stays the same whether you are doing something or experiencing it, and we certainly don’t plug it into the middle of other words.

But as the world’s languages go, English’s relatively streamlined grammatical nature is by no means the norm. Typically, a language makes you face either a boatload of prefixes and suffixes or, if not, then a lot of tones. To oversimplify, what this means is that a language tends to be like either Russian or Chinese. Lakota is more like Russian.

So if a typical language — i.e., one not like English — isn’t passed on from parents to their children but is learned in school and maybe starting only in the teen years or later, the signal has a way of weakening.

Researchers stipulate that the window on our ability to learn languages with native competence starts closing sometime during adolescence, because of biology or just the fact that you get busier and also shyer about making mistakes.

The result tends to be that beyond older speakers who grew up speaking only the tribal language or learned it alongside English from infancy, a new version of the language develops. Predictably, it is less grammatically elaborate. For example, I surmise that someone learning Lakota in school might not master exactly which verbs you slide the pronoun into, putting it instead at the beginning as one would feel comfortable doing when used to English. Also, vocabulary gets smaller. It is natural to sub in, for example, English words, especially for things most often encountered in English such as laptops and the kiddie goop called slime. You might even often sprinkle in transitional words like “anyway.”

This is the way new generations speak many threatened languages worldwide. It’s been documented in the case of Irish Gaelic, for example. In some parts of Ireland, younger people are certainly speaking it, but to a considerable extent, it could be said to be Irish in English, in which the quirkier Irish rules get flattened out in favor of rendering it the way you would in English. And the truth is that there is nothing wrong with this. We can see it as language changing, especially given that languages are always changing in countless ways, many of them because they’re being used alongside other languages. Languages in the same mouth will mix, unsurprisingly.

For example, my linguist friend Ghil’ad Zuckermann has assisted in the revival of an Australian language, Barngarla, which stopped being spoken in 1964. In his book “Revivalistics,” he notes that New Barngarla, inevitably, does not use some of the things that original Barngarla did. For example, Indigenous Barngarla pronouns were awesomely baroque: “Ngadlaga” means “we two” (but not “we three” or “we four”) and only when used by a mother and child or a man and his sister’s child (not his brother’s) and then only in a sentence that has an object. If there’s no object — as in “We two are sleeping” — then you have to use a different pronoun.

This distinction corresponded, in part, to the nature of kinship in Indigenous Barngarla society. But much has changed in Barngarla lives since then to force them into integration with white Australian society to a large extent, and making distinctions between pronouns like that naturally feels less urgent today. But what they are working with is still Barngarla; it sure isn’t English.

This might seem like a dilution or disintegration, but keep in mind that the language I am writing in is a lexically infected and grammatically streamlined version of Old English. King Alfred would find modern English alternately incomprehensible and barbaric. Many researchers think it got this way mainly because of what Viking invaders did to the language starting in the late eighth century, C.E. They spoke Old Norse, which was related to Old English but different. When they started using Old English, they probably spoke it as well as an American speaks Spanish after a few years of classes — functional, but just.

And they stripped Old English of its harder things, like vast tables of verb conjugations and noun declensions and the meaningless gendering of nouns of the kind that German imposes on “silverware.” It’s why English is the only standard language in Europe (other than, for instance, Basque, Estonian, Finnish, Hungarian and Saami, which are not in the family that all the other languages belong to) that does not assign things to genders.

Then because of the Norman Conquest that followed the Vikings’ invasion, you can scarcely produce an English sentence without recourse to originally French words. Just in that last sentence there are eight (“because,” “Norman,” “conquest,” “invasion,” “scarcely,” “sentence,”“recourse” and “originally”). And the Vikings planted plenty of their own words, too. Without these new users, our word for “take” would be“nim,” our word for “knife” would be “sax,” and we would speak casually of being blithe rather than happy. I doubt anyone sees this as a problem. We speak our English; only the linguist calls it modern English, in salute to there having once been some earlier stage, which to us was a noble but bygone, “Beowulf”-y thing.

Revived languages today are going through a similar process, and the result will be more new versions of languages. A great many languages of the future will be structurally streamlined versions of their original form, but in the end, most of languages’ grammatical doodads are accidental accretions. They creep into a language and pile up over time, and somehow toddlers can wangle them and therefore do. But just as “silverware” doesn’t need to be gendered, full human expression hardly needs eight tones (in Hmong), four gradations of past tense, as in today, yesterday, a little while ago or just now (in Kikongo) or so many prefixes and suffixes that a single verb can appear in 1,502,839 forms (in Archi, a language of the Caucasus Mountains).

Lakota will likely change in the same way that many languages have. And that’s normal. In any case, in this succulent pot roast of a dictionary, the language lives, improvises and even beckons between the book’s covers. I salute Ullrich, the Lakota Language Consortium and the many, many native speakers they collaborated with for 1,420 pages of glory.

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An effort to revive the Lakota language comes to Manhattan this weekend – Gothamist

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An effort to revive the Lakota language comes to Manhattan this weekend

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 Arun Venugopal | Gothamist | February 22, 2023

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A woman reads from a Lakota Language textbook.

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New Yorkers rescue all manner of things – pets, people and lost things. This weekend, they have an opportunity to do something exceedingly rare: Help rescue a language.

The language is Lakota, spoken by the Native American people, and it is “dangerously close to extinction,” according to the Endangered Languages Project. It estimates just 2,000 people speak Lakota as a first language, primarily on reservations in North and South Dakota. That’s about 2% of the total population of Lakota people.

An effort in New York to revive the language includes a Lakota Language Weekend, Saturday and Sunday at the nonprofit American Indian Community House, 39 Eldridge St. in Manhattan. The course is described by the Lakota Language Consortium as a “deep dive” into the Lakota language, as taught by experienced instructors.

There is some urgency to the work.

Many living speakers, Alex FireThunder, the deputy director of the Lakota Language Consortium, told Gothamist, are now in their 80s.

“Especially with the pandemic, we lost a lot of elders,” said FireThunder, who was raised upstate and now teaches the language in South Dakota. “The language has been in rapid decline because of colonialism, and so the work we’re doing in itself is a form of social justice.”

According to the Language Conservancy, 2,900 of the estimated 7,000 languages spoken across the world are now endangered. In 2019, the United Nations declared 2022-2032 the International Decade of Indigenous Languages.

“Many languages are today in danger of falling into disuse,” reads a 2021 report by UNESCO. “People’s ability and freedom to use their chosen language is essential for human dignity, peaceful co-existence, reciprocal action, and for the general wellbeing and sustainable development of society at large.”

Wil Meya, the CEO of the Language Consortium, estimated several dozen Lakota speakers live in New York City, making it one of over 600 languages in the five boroughs.

Efforts to revive languages like Lakota, said Meya, increasingly involved digital technology. For instance, his organization re-released an app that with more than 40,000 Lakota words serves as “the largest Native American dictionary in the world.”

“It’s instrumental in the language revitalization movement. Young people are using it all the time,” said Meya. “They’re saying it’s like having grandma or grandpa in their pocket.”

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Episode 2 – Wókhiyapi (Courting)

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Episode 2 – Wókhiyapi (Courting)

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Episode two was recorded in light of Valentine’s Day, modernly celebrated by Lakota people and observed as “Čhaŋté Skúya Aŋpétu” or “Sweet Heart Day”. We discuss the history of traditional Lakota courtship, marriage, values as well as discussing love songs such as the wiówešte olówaŋ. This episode features love songs sung by both Melvin Young Bear (Oglála) and Royal Yellow Hawk (Sičháŋǧu).

Speakers in this episode include: Jerry Yellow Hawk (Cheyenne River), Ben Black Bear (Sičháŋǧu), Theresa Mendoza (Oglála), Clifford Canku (Sisíthuŋwaŋ Dakhóta), Robert Two Crow (Oglála), and Alex FireThunder (Oglála).

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Episode 1 – Wičháčhaže (Names)

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Episode 1 – Wičháčhaže (Names)

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Kicking off the series, episode one of the Wičháho Blihélya podcast explores the histories around some of the last names heard in Lakota communities today. We hear stories about mistranslations and stories of how those names came to be. We also get to hear a few naming songs sung by renown Lakota singer, Ben Iron Hawk (Oglála).

Speakers in this episode include: Edna Plenty Arrows (Oglála), Ben Black Bear (Sičháŋǧu), Robert Two Crow (Oglála), and Alex FireThunder (Oglála).

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Čhaŋnápȟopa-Wí (February) 2023 Newsletter

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The latest news, upcoming events, and new materials from Lakota Language Consortium.

News & Recent Events

Lakota Language Weekend In New York

Mark your calendars! We are officially announcing the dates for the upcoming in-person New York Lakota Language Weekend at the American Indian Community House on February 25th & 26th, 2023. If you have attended the NYC Lakota Language Weekend in the past registration will open to you later today, February 6th through a special newsletter! Registration will open for everyone else on February 10th. Keep an eye on our socials and in your inbox for more information!

All are welcome and as usual, we will be prioritizing Lakota people to attend this event. Scholarships are available to Lakota participants who email info@lakhota.org for more information.

New Lakota Dictionary – Mobile Webinar

Recently was the gathering of the first NLD-Mobile Webinar! Participants spent two hours with us and leveled up their knowledge of the NLD-Mobile as a tool for language learning. Rick Two Dogs and Jan Ullrich guided us through the various aspects of the NLD-Mobile as we worked through activities to make us more familiar with the new features! Rick Two Dogs provided valuable insight into why it is important to be involved with language documentation. He shared his thoughts on what it was like seeing the final release of this project and his contributions:

“It made me feel good because I’m leaving something for my grandchildren and my great-grandchildren and the future generations. Because my grandfather Crow Good Voice was a contributor to Buechel’s dictionary (the big blue dictionary). So I’m following in the footsteps of my grandfather in that sense. It made me feel good to see that…”

– Hmuya Mani Rick Two Dogs

The mobile version for both Android and IOS is free for download.
If you had the app installed, make sure you update the app to see what’s new.
Visit the link below to order the print edition today! 

Visit The Bookstore

98th Annual Linguistic Society of America

The Lakota Language Consortium (LLC) was happy to travel with The Language Conservancy and to be a part of this year’s Linguistic Society Of America meeting in Denver. It was wonderful to gather with so many professionals and linguists working on indigenous languages. It was extra special to finally be in person again after the last few years. Leadership and members of the LLC Board Alex FireThunder, Tipiziwin Tolman (pictured), Wil Meya, and Šišókaduta attended this meeting and were excited to be some of the voices to contribute to the ongoing conversation around Indigenous Language Documentation.

Stoney Education Authority Launch

LLC Deputy Director Alex Fire Thunder was able to attend the materials launch of the Stoney Education Authority in Canada last month. They released a Student Dictionary in print, the Level 2 Textbook & Stoney Podcast! We would like to send our congratulations to the Stoney Education Authority for their successful launch and wish them well in their continued work in language use and documentation! Read more about the event below!

Check Out News Coverage Here
Stoney’s Documentation Efforts

Board Member Highlight

We are excited to announce our voice of the month LLC Board Vice-Chair Ben Black Bear Jr.! You may know him as the voice of Papa Bear in The Lakota Berenstain Bears or as the male voice in the NLD. Ben is an enrolled member of the Rosebud Sioux Tribe and is the current Director of Indian Studies for the St. Francis Mission. He is the former Executive Director of the Rosebud Sioux Tribe’s Tribal Land Enterprise and Tribal Vice President. As a fluent native speaker of Lakota and early Director of the Lakota Language Department at Siŋté Glešká College, he has been involved with various aspects of Lakota language teaching for five decades. He has set out to produce language materials to be used to document and teach the Lakota language and after five decades of work he has accomplished what he has intended to do. Ben has been the Vice-Chair for the LLC Board since 2008. He has been a consistent part of our social media channels and we are excited to continue to share more of his contributions! Visit us on social media for more!

Tókša akhé  – the LLC Team

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