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Investigating the efforts of the Kichwa of Tena, Ecuador to reverse language shift to Spanish, this book examines the ways in which Indigenous language can be revitalized and how creative bilingual forms of discourse can reshape the identities and futures of local populations. Based on deep ethnographic fieldwork among urban, periurban, and rural indigenous Kichwa communities, Michael Wroblewski explores adaptations to culture contact, language revitalization, and political mobilization through discourse. Expanding the ethnographic picture of native Amazonians and their traditional discourse practices, this book focuses attention on Kichwas' diverse engagements with rural and urban ways of living, local and global ways of speaking, and Indigenous and dominant intellectual traditions. Wroblewski reveals the composite nature of indigenous words and worlds through conversational interviews, oral history narratives, political speechmaking, and urban performance media, showing how discourse is a critical focal point for studying cultural adaptation. Highlighting how Kichwas assert autonomy through creative forms of self-representation, Remaking Kichwa moves the study of Indigenous language into the globalized era and offers innovative reconsiderations of Indigeneity, discourse, and identity.
Introduction: Language, indigeneity, and pluralism in Amazonian Ecuador -- The Tena Kichwa sociolinguistic world -- Language revitalization, nation-building, and code choice -- Bilingualism, racialization, and 'poorly spoken Spanish' -- Intercultural memories : ritual activism in discourses of the past -- Intercultural futures : urban media and the predicaments of translation -- Conclusion: Discourse and the remaking of indigeneity in Amazonia.
"What follows when state institutions name historically oppressed languages as official? What happens when bilingual education activists gain the right to coordinate schooling from upper-level state offices? The intercultural bilingual school system in Ecuador has been one of the most prominent examples of Indigenous education in Central and South America. Since its establishment in 1988, members of Ecuador's pueblos and nationalities have worked from state institutions to coordinate a second national school system that includes the teaching of Indigenous languages. Based on more than two years of ethnographic research in Ecuador's Ministry of Education, at international and national conferences, in workshops, in schools, and with families, Recognizing Indigenous Languages considers how state agents carry out linguistic and educational politics in eras of greater inclusivity and multiculturalism. This book shows how institutional advances for bilingual education and Indigenous languages have been premised on affirming the equality - and the equivalency - of the linguistic and cultural practices of members of Indigenous pueblos and nationalities with other Ecuadorians. Major responsibilities like serving as national state agents, crafting a standardized variety of Kichwa, and teaching Indigenous languages in schools provide vast authority, representation, and visibility for those languages and their speakers. However, the everyday work of directing a school system and making Kichwa a language of the state includes double binds that work against the very goals of autonomous schooling and getting people to speak and write Kichwa"--
This book offers ethnographic accounts of Aymara language media activism in Bolivia during the presidency of Evo Morales (2006–2019). It draws on research conducted among Aymara language radio broadcasters, hip hop artists, and community members during a period of radical social change and Indigenous political resurgence (pachakuti) in South America's most Indigenous republic. The Plurinational Republic of Bolivia counts Aymara among its official languages, but Aymara's social status and transmission to newer generations raise concerns about whether, despite being one of the most widely spoken Indigenous languages of the Americas, the threat of language obsolescence persists. This ethnographic account of Indigenous language activism shows how Aymara media and cultural workers combat this threat by making the language audible in diverse corners of Aymara life and examines the role Indigenous multilingualism plays in Bolivian politics. Through interviews and analysis of Aymara media texts, this study shows how language professionals determine how “the voice of the people” should sound. By introducing neologisms and archaicisms to avoid mixing Aymara with Spanish, Aymara language professionals disseminate a register of dehispanicized Aymara over the airwaves. The study reveals how these language professionals approach cultivating Aymara as more than a question of linguistic competence, but also of political commitment and anti-racist practice. Organized into two sections, one on radio and one on song, and including clear explanations and illustrations of key concepts in linguistic anthropology, this book listens to Aymara language advocacy from devout Catholics, union militants, and hip hop artists and fans, who hear in their language both the past and the future of Bolivia's Aymaras.
Econarratives are all around us, describing and shaping human interactions with other species and the physical environment. This book provides a foundational theory of econarrative, drawing from narratology, human ecology, critical discourse analysis, and ecolinguistics, and offering insights from a rich variety of texts including: · Creation myths · Indigenous podcasts · Ethical leadership speeches · Haiku poetry · Documentary films · New nature writing · Advertisements and campaigns · Apocalyptic stories Adopting a global, transdisciplinary approach, it conducts in-depth analysis of specific works, including the Cherokee myth How the World Was Made, the speeches of Vandana Shiva, Nightwalk by Chris Yates, Naomi Klein's documentary This Changes Everything, the podcasts of Mohawk seed-keeper Rowen White, the Book of Revelation, and The Dark Mountain Manifesto. Raising awareness of the powerful role that language plays in structuring our lives and society, the book reveals narratological and linguistic features that convey activation, emotion, empathy, identity, placefulness, enchantment, compassion and other key factors that shape interactions with the natural world. If we want real, fundamental change, then we must search for new econarratives to live by.
Why did a rural dialect from the heart of Norwegian farm country win a national dialect popularity contest? What were the effects of this win, and what has happened to the winning dialect since? A Winning Dialect tells a story of linguistic and cultural transformation in the rural district of Valdres, Norway. It shows how lifelong residents have adapted to changing social, economic, and political circumstances – particularly the shift from family farming to tourism development – and how they have used local linguistic and cultural resources to craft a viable future for themselves and the places their ancestors have called home for centuries. Once stigmatized as poor and uneducated, the distinctive dialect of Valdres now holds a special place as a valuable part of Norwegian national heritage, as well as a marker of local belonging. Based on two decades of research and fieldwork, A Winning Dialect considers how a traditional dialect is transformed – linguistically and culturally – as it is put to new uses in the contemporary world.
Investigating the communicative practices of indigenous Santali speakers in eastern India, Nishaant Choksi examines the overlooked role of script in regional movements for autonomy to provide one of the first comprehensive theoretical and ethnographical accounts of 'graphic politics'. Based on extensive fieldwork in the villages of southwestern West Bengal, Choksi explores the deployment of Santali scripts, including a newly created script called Ol Chiki, in Bengali-dominated local markets, the education system and in the circulation of print media. He shows how manipulating the linguistic landscape and challenging the idea of a vernacular enables Santali speakers to delineate their own political domains and scale their language on local, regional and national levels. In doing so, they contest Bengali-speaking upper castes' hegemony over public spaces and institutions, as well as the administrative demarcations of the contemporary Indian nation-state. Combining semiotic theory with ethnographically grounded investigation, Graphic Politics in Eastern India provides a new framework for understanding writing and literacy practices among ethnic minorities and points to future directions for interdisciplinary research on indigenous autonomy in South Asia.
Nahuatl Nations is a linguistic ethnography that explores the political relations between those Indigenous communities of Mexico that speak the Nahuatl language and the Mexican Nation that claims it as an important national symbol. Author Magnus Pharao Hansen studies how this relation has been shaped by history and how it plays out today in Indigenous Nahua towns, regions, and educational institutions, and in the Mexican diaspora. He argues that Indigenous languages are likely to remain vital as long as they used as languages of political community, and they also protect the community's sovereignty by functioning as a barrier that restricts access to the participation for outsiders. Semiotic sovereignty therefore becomes a key concept for understanding how Indigenous communities can maintain both their political and linguistic vitality. While the Mexican Nation seeks to expropriate Indigenous semiotic resources in order to improve its brand on an international marketplace, Indigenous communities may employ them in resistance to state domination.