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Lakota Language Summer Initiative – KELOLAND

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Lakota Language Summer Initiative

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Tyler Louder | KELOLAND | June 15, 2023

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Rapid City, S.D. (KELO) — Two Lakota language podcasters are finishing up a new program.

The Lakota Language Summer Institute is a two weeks long and built around educating both youth and adults on language and culture.

Alex FireThunder and Robert Two Crow travel around the area interviewing and spreading the Lakota language through a podcast.

The two ended the intensive communicative and grammar program in Rapid City today, which also offered teacher education.

“A teacher training track for Lakota language teachers to expand and brainstorm and collaborate on teaching methods that are effective for successful language learning in our schools throughout our communities.” Deputy Director Alex FireThunder said.

Here at the Rural America Initiatives, it’s more than just encouraging folks to come out and engage in the Lakota language and culture, but also bringing it back home as well.

“It’s not spoken at home, it’s not congruent with the Lakota way of life, so we have to do whatever we can.” Lakota Educator Robert Two Crow said

Even with a successful summer program, the two know the work is not done.

“We have a lot of work to do with as far as ensuring our Lakota language continues on. And continues to be spoken and communicated. And so we have a lot of gaps, you know every place where we hear and see media in English, we should be able to have that offered in Lakota as well.” FireThunder said

“The culture and the language are relatives. One can’t go without the other.” Two Crow said

With their podcast, the two hope to continue educating the public on the Lakota language and culture.

If you would like to hear from FireThunder and Two Crow more, you can find their podcast here.

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Preserving the Lakota language – KOTA

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Preserving the Lakota language

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Juliana Alford | KOTA | June 14, 2023

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RAPID CITY, S.D. (KOTA) – The Lakota Language Consortium is a non-profit organization that is dedicated to revitalizing the Lakota language.

The Lakota summer institute is a two-week intensive language course. This course is intended to teach beginner and intermediate courses, as well as teach Lakota educators’ curriculum for their classes.

“From the point that I was two weeks ago to now is like a half-year leap into new material. I’m going to be leaving here with a lot of new information and ways to talk Lakota with people,” said Robert Beauvais, a student at LSI.

The institute is open to anyone who would like to learn the language, but they also teach parts of the culture such as drumming and singing.

By offering classes to everyone this helps keep the Lakota language and culture alive.

“We have a lot of people, the young people I would say in their 20s and 30s and probably even early 40s that don’t even speak Lakota, and we have to change that,” said Harriet Brings, fluent Lakota speaker.

If you are unable to attend a class there are options, such as downloading the app or getting the third edition Lakota dictionary.

“This has been such an amazing experience to be back in person to get our people face to face, to let the language bring us together, I think that’s what the language has always been about. For our people it’s a way to communicate, it’s a way that we pray, it’s a way that we address each other as kinship, it’s the way, you know should bring our communities together,” said Alex FireThunder, deputy director for the Lakota Language Consortium.

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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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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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Largest Native American Dictionary, New Lakota Dictionary, Unveiled – Indian Gaming

Lakota dictionary unveiled at event

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Largest Native American Dictionary, New Lakota Dictionary, Unveiled

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Indian Gaming | December 23, 2022

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Deputy Director Alex FireThunder (left) with first language speaker Robert Two Crow (right) at the New Lakota Dictionary unveiling.

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KYLE, SD – The Lakota Language Consortium (LLC) has released the New Lakota Dictionary and an accompanying free app that enables Lakota speakers of all ages to hear the language spoken.

Native American languages have experienced declines at alarming rates, however, the Lakota people and linguists took action more than 20 years ago to start documenting the language out of concern for further decline. Accelerating the issue, the last generation of first language speakers are largely now in their seventies, and soon, younger generations won’t have access to their collective knowledge and wisdom.

“When it comes to preserving our language, the New Lakota Dictionary is a game-changer in so many ways,” said Alex FireThunder, Deputy Director of LLC. “It is an essential tool in how we can ensure our language is passed down from one generation to the next. The dictionary honors our ancestors and speakers and enables them to share our beautiful language with the next generation in a profound and enduring way.”

The New Lakota Dictionary was inspired by the early work of the first trained Lakota linguist, Ella Deloria, and was developed from the transcription of narratives and conversations with first language speakers. LLC used a rigorous method to corroborate words and phrases, resulting in a monumental encyclopedia, not only of language, but also of culture. Linguists used technology and software to accelerate the process as well as the creation of apps and other accessible tools.

“The New Lakota Dictionary exponentially expands the breadth and depth with which people can now express themselves in Lakota,” said Wil Meya, Executive Director of Lakota Language Consortium. “It demonstrates the power of technology, which enables us to fast forward the work, and art, of language preservation and revitalization. The app itself holds enormous power to connect youth with their heritage and vibrant Native language.”

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Mobile App to Preserve Lakota Language for Future Generations – Government Technology

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Mobile App to Preserve Lakota Language for Future Generations

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The Lakota Language Consortium released a new edition of its dictionary in an overhauled mobile app intended for use in Lakota reservation schools, as well as schools with a large Lakota community.

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Giovanni Albanese | Government Technology | December 22, 2022

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Looking to bring cultural tradition to a new generation through technology, a Native American nonprofit that works to preserve the language and culture of its people released a new digital edition of its dictionary through an overhauled version of its mobile app.

The hope of the New Lakota Dictionary — its third edition, first published in 2008 and again in 2011 — and the free accompanying app is to enable primarily the youth Lakota speakers to hear the language, thus preserving it for future generations, the South Dakota-based Lakota Language Consortium (LLC) said Monday in a news release.

The release said that the dictionary and app arrive at a time when the Lakota language, and Native American tongues as a whole, have been on a steep decline, dating back to the 1950s. Now, native speakers in their 70s and the Lakota youth aren’t getting the knowledge to continue the culture, the release said.

“The main goal is to make this reference tool accessible to Lakota language teachers and students in the schools in Lakota communities, as well as to autodidactic learners of the language,” LLC Deputy Director Alex FireThunder told Government Technology in an email. “This is the primary pedagogical material that educators and learners need for learning the language and helping to revitalize it.”

FireThunder, who also serves as an Oglala Lakota language instructor, said the dictionary uses consistent phonemic orthography, and unlike previous dictionaries, it is based entirely on authentic discourse recorded from native speakers. Native speakers were involved in the creation of glosses, definitions, translations of example sentences, as well as other parts of entries. Features of the layout and content match those of the most recent dictionaries for the world’s largest languages, he said. The new edition has 41,000 total entries, up from 23,000 in the second edition.

The app first launched in 2014 but received a complete overhaul as part of the new dictionary release. It uses lemmatization, which groups together different forms of the same word so the user can look up any of them in the same entry, and includes functions for searching for complex word forms within example sentences, comprehensive conjugation charts, recordings of native speakers pronouncing the entry words, and a full text search of more than 50,000 sentences, according to FireThunder.

He said the dictionaries, apps and software will be used in Lakota reservation schools, as well as schools with a large Lakota community, such as Rapid City and Sioux Falls in South Dakota, and Denver, Colo. He added that LLC needed to update the dictionary because previous versions were unreliable and inadequate.

“The main problems with the dictionaries had to do with inconsistent spelling and the use of non-phonemic orthographies — writing systems that do not sufficiently reflect the pronunciation,” FireThunder said. “Previous dictionaries didn’t gloss or define many words correctly and didn’t provide adequate coverage of the lexicon. None of the older Lakota dictionaries of significant size were actually done in close collaboration with native speakers.”

FireThunder said that many of the K-12 schools throughout Lakota country and in urban settings have made Lakota language education a priority, with some aiming to implement Lakota as the primary language of instruction. Most of the higher education institutions, colleges and universities in the state of South Dakota offer Lakota language courses, FireThunder said. He is confident the language and culture of the Lakota people will reach students from elementary schools through higher education.

“There continue to be challenges to language work within the education system, but there are many educators and administrators who are putting in the work to ensure that the language reaches our students,” he said.

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New Lakota Dictionary contains over 20,000 new entries – SDPB

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New Lakota Dictionary contains over 20,000 new entries

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Lee Strubinger | SDPB | December 16, 2022

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Lakota Language Consortium Deputy Director Alex FireThunder holds the new edition of Lakota Dictionary

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The Lakota Language consortium is debuting a new edition of its New Lakota Dictionary.

This third edition contains 20,000 more entries than its predecessor.

The previous New Lakota Dictionary was published over a decade ago.

Alex FireThunder is Oglala Lakota and the Deputy Director of the Lakota Language Consortium. He says Lakota is a living language and continues to evolve.

“We’ll continue to develop new words for things that we have in our life. There’s a word for cell phone. There’s a word for computer. There’s a word for car,” FireThunder said. “A lot of words that we consider old words were new words at one time. A word for wagon, clocks, those are all pretty old words that were coined by our ancestors.”

The language of the Oceti Sakowin is an oral language, meaning it was never written down until the 1800s. FireThuder says other words and phrases had been around for generations and are only now being documented.

“I found this word in an old rabbit dance song, it says ‘imacuka,’ and that’s conjugated to the first person. The third person would be ‘icuka,'” FireThunder said. “It means to have a taking or a liking for somebody. That was in an old love song.”

Many children fluent Lakota/Dakota and Nakota were chided for speaking their language during the boarding school era. Most fluent speakers are now elders.

FireThunder said he wants to see the dictionary get put to good use.

“My hope is that these words leave these pages,” FireThunder said. “These words are here for everybody to access. But, my hope is that they use them. Use them and speak them. Speak the life into them.”

The Lakota Language Consortium is also announcing new changes to its language app, which they hope will entice the younger generation to communicate with elders.

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Preserving Lakȟótiyapi: Consortium unveils updated Lakota dictionary – Rapid City Journal

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Preserving Lakȟótiyapi: Consortium unveils updated Lakota dictionary

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Nathan Thompson | Rapid City Journal | December 15, 2022

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The Lakota Language Consortium handed out free copies of the updated New Lakota Dictionary on Thursday afternoon at Prairie Edge in Rapid City. The dictionary has 20,000 more entries than the previous version and is now the largest dictionary in North America.

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A goal of connecting Lakota youth to the cultural ties of language took a giant step forward Thursday with the unveiling of an updated version of the New Lakota Dictionary at Prairie Edge in downtown Rapid City.

The updated dictionary took years of collaboration with Lakota language experts and Elders, and includes 20,000 more entries than the former edition. More than 400 people contributed to produce the dictionary. The New Lakota Dictionary’s third edition is now the largest Native American dictionary in North America.

Lakota Language Consortium’s goal is to preserve Lakȟótiyapi, the Lakota language, for generations to come. The consortium’s Executive Director Will Meya said the new dictionary is a game-changer in that effort.

“Building a dictionary is fundamentally a community effort, a team effort — something that was started over 30 years ago by some dedicated learners and community members,” Meya said. “We’re just continuing on that same legacy of sharing that has been happening for the last 30 years. There are over 400 contributors to this dictionary and each one of them were trying to leave a legacy for their children and grandchildren.”

LLC’s Deputy Director Alex FireThunder, who is Oglala, said he didn’t grow up speaking Lakȟótiyapi as a first language, but knew some words. He said his mother’s first language was Lakȟótiyapi, but she didn’t teach him and his siblings how to actually speak it.

FireThunder said he was always drawn to the Lakota songs that surrounded cultural ceremonies as a wacipi (powwow) dancer.

“I knew songs but I always wanted to know what they are about and fully understand the songs,” he said. “That was one of my biggest inspirations to begin my own learning journey as a young adult.”

Ten years later, FireThunder said he has been actively speaking and learning Lakȟótiyapi, with the goal of becoming “the best Lakota speaker that I can be.” That passion drives FireThunder with his two young sons, who now speak Lakȟótiyapi as their first language.

FireThunder said the work of the New Lakota Dictionary helped him with the goal of teaching Lakȟótiyapi to his sons as their primary language.

“There are many times my three-year-old son will point at something and ask me what it is in Lakota. Most of the time I know, but in instances where I don’t, I can look it up on my phone and speak it,” he said.

FireThunder said the majority of Lakȟótiyapi first-speakers are typically Elders in their 70s and the language has not been passed down to younger generations. He said that is beginning to change and the updated dictionary will be a vital part in the effort.

“We’re starting to see a lot of young passionate people dedicated to learning the language and teaching the language. We’re seeing a lot of young teachers teaching in the schools,” FireThunder said. “I just saw a room full of young children excited with their families there to support them at the language school.”

Ben Black Bear, Sičháŋǧu Lakȟóta, is the vice chairman of the Lakota Language Consortium. After leading a blessing to Creator in Lakȟótiyapi at Thursday’s unveiling, Black Bear said in the past the use of the Lakota language was used against Indigenous people to “force civilization.”

“If they’re trying to assimilate us, why didn’t they use our language to civilize us? They would have been a lot more successful instead of trying to teach us English and trying to civilize us at the same time using English,” Black Bear said.

“Lakota language is very important and significant. If we used our language to learn about white people and we were allowed to communicate everything new that we’re experiencing in our language — our language would have advanced and we as a people would have advanced a lot quicker than we did.”

Black Bear said the cultural meanings behind Lakota words are very different than English and had different values in Lakota life. He said preserving the language for future generations will bring meaning and understanding back to the Lakota and enhance communication with non-Indigenous people.

“That’s why I got involved in teaching the language and especially developing the language itself, and this is a huge effort,” Black Bear said. “When I first started out all we had were missionary dictionaries, and they were inaccurate and our spelling wasn’t that consistent and there were all kinds of problems… this is the best dictionary that you can find to date.”

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Lakota Language Consortium updates dictionary – KEVN

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Lakota Language Consortium updates dictionary

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Thousands of new undocumented entries are in the 3rd edition

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Kayla Henderson | KEVN | December 15, 2022

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RAPID CITY, S.D. (KEVN) – The Lakota Language Consortium has launched their 3rd edition of the Lakota language dictionary with 21,000 more undocumented entries compared to the first edition.

“In the 1800s, it began to be written down, but in recent years the number of our speakers has been declining; the language haven’t been passed on to many of our younger people in most of our families and our households,” said Deputy Director Alex Fire Thunder of Lakota Language Consortium.

In the U.S., English is the standard language, and as times go on, some native languages are disappearing.

“A lot of the kids are coming to schools basically as English as their first language. Language haven’t been spoken in most homes since the 1950s. And of course, you know Lakota language; you know it embeds the culture. It has all of the songs, prayers, and stories, so when you’re learning language, you’re also learning culture,” said Executive Director Wil Meya of Lakota Language Consortium.

Fire Thunder says Lakota Language was embedded in his family lineage, and he wanted to learn and study the language ten years ago to continue the tradition.

“I raise my sons as first language speakers too. The youngest is not speaking yet, but he understands Lakota, and one of the most heart warming thing for me is to see my son being able to speak with his grandma in both of their first language being Lakota,”said Fire Thunder.

Not only does the LLC have a physical copy of the 3rd edition dictionary, but an App that can help translate English to Lakota.

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