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Language and Cultural Liberation

October 1, 2004 By Uncategorized

In reflecting on some thoughts by Steven Biko, Brian Alger has this to say about the role of language in learning:

“Language is often a tool leveraged in cultural warfare, but it also represents a battle for the mind. The preservation of a language is frequently viewed as a means to preserve both cultural and individual identity. By imposing a language on people that is not native to their intelligence they are disadvantaged. But this is not to say that they are not intelligent, it is merely a way of placing them at a disadvantage. Language and learning are intimately connected in ways that extend far beyond traditional notions of literacy [i.e. – learning to read and write as as end unto itself]. Biko’s point is clear and present; if a group of people are forced to use a language that is not idiomatic to them they are placed at a distinct disadvantage. And if that imposition is autocratic then those people can be made to feel inferior.”

This is a fundamental point to note in the journey to understand how deeply colonization has affected indigenous communities, societies and organizations. For those of you who are not First Nations, you can graps the magnitude of what Brian is saying by reflecting on the fact that almost every reference you see to First Nations people is couched in the past tense, even if the author is referring to contemporary situations.

Take this for example:

There were six principal tribes of Pacific Coast First Nations. The most northerly tribe was the Haida, who occupied the Queen Charlotte Islands. They were the only member of the language family called Haida.

The Tsimshian, who lived on the mainland coast directly across from the Queen Charlottes, were divided into three groups, all of whom spoke languages belonging to the Tsimshian language family. The Tsimshian lived at the mouth of the Skeena River, the Gitksan lived farther inland along the Skeena, and the Nisga’a at the basin of the Nass River.

The southernmost Pacific Coast tribes were the Nootka and the Coast Salish. Occupying the west coast of Vancouver Island, the Nootka spoke a language belonging to the Wakashan language family. The Coast Salish were found on the eastern coast of Vancouver Island and on the mainland just opposite, from Bute Inlet to the mouth of the Columbia River. They spoke languages belonging to the Salishan language family.

Between the northern and southern tribes were found the Kwakiutl and the Bella Coola. Like the Nootka, the Kwakiutl spoke a language belonging to the Wakashan language family. They lived on the northern end of Vancouver Island and on the nearby mainland. The Bella Coola lived on the banks of the Dean and Bella Coola rivers and on the fjords into which these rivers flowed. They belonged to the Salishan language family.

Everything in that passage is true right now, as of this very moment. The ARE six principal tribes of the Pacific Coast (actually that’s a simplistic statement in itself, but nevermind), and the Kwakiutl (Kwa’kwa’awakw) STILL live at the northen end of Vancouver Island. And if you scroll down in the article, you will see discussion of the spiritual lives of these people placed in the past tense like it’s extinct. It’s not. There are ceremonies happening everywhere every day. Soon the Coast Salish communities will begin preparing for the winter ceremonies which still go on. If you live in Vancouver for instance and you cross the Lion’s Gate bridge, you can look down to the east on the Squamish First Nation lands and often see smoke coming out of the longhouse. Come winter, the smoke will be there everyday.

This is by no means uncommon. First Nations people are usually found in chapter one of the history books, having had the whole place to ourselves from time immemorial, and then dropping off the map somehow. In fact literally, as most Canadian road maps and general atlases won’t show First Nations communities.

Anyway, we’re still here. And we still do some things in very traditional ways, meaning that these are actually contemporary ways of expressing identity and community.

So look at the narrative about Aboriginal peoples with new eyes. Once you start to notice how it’s all couched in the past, ask yourself who wants us to be written out of the contemporary world. And if you have kids that you teach and work with, try to be accurate in your descriptions of us. We’re still here although we might not be what you expect. Our languages are still spoken, and our lands are still occupied and our ceremonies still go on.

And YAY for that.