The Ak-Chin Indian Community is a small community in southern Arizona comprised of roughly one thousand O’odham. The indigenous language of Ak-Chin is the ’O’odham ñeo’okĭ, O’odham language, however in recent decades the number of speakers of this language have begun to sharply decline. Due to a variety of sociological factors in interacting with the dominant colonial society, the people of Ak-Chin have begun a shift toward the predominant use of English in daily affairs. The goal of this thesis is to investigate the societal factors that have led to the decline of the O’odham language in Ak-Chin and to examine language policy and planning principles and practices which may serve as examples for the Ak-Chin community to re-establish a strong connection to their heritage language.

Throughout the course of the Honors Thesis/Creative Project, the intent was to gain knowledge regarding national, state and community initiatives regarding Indigenous Language Revitalization and Maintenance (ILRA). For over a year, I had the opportunity to visit a total of five indigenous communities, including Pine Ridge, SD, Gila River Indian Community, AZ, White Mountain Apache, AZ, Cochiti Pueblo, NM and Santo Domingo Pueblo, NM. The goal was to learn about the status of their language, current ILRA initiatives as well as challenges and successes that face American Indian nations. During each visit, key elements to successful language revitalization initiatives were identified that could benefit those continuing their effort to reverse language loss as well as those looking to enter in the field of language revitalization.

Purpose: Over-identification of Navajo Head Start children into special education on the Navajo Reservation has come to the attention of Tribal leaders, Educational leaders, and parents due to the use of invalid assessment measures. Dynamic assessment (DA) of narratives may be a tool for distinguishing language differences from language disorders. The purpose of this study is to determine whether the Predictive Early Assessment of Reading and Language (PEARL), a dynamic assessment of narratives, accurately classifies Navajo Head Start students with typically developing (TD) language or with language impairment (LI), and to examine which measures best predict children’s overall performances on the PEARL.

Method: Ninety, 4- and 5-year-old Navajo preschoolers with LI and with TD language were selected. Children completed the PEARL, which measured both language comprehension and production using pretest and posttest scores, and a modifiability scale. In addition, children completed the Clinical Evaluation of Language Fundamental, Preschool, Second Edition (CELF – Preschool 2) and language samples. A Navajo Speech Language Pathologist confirmed the diagnosis of the participants. Research assistants pretested, briefly taught the principles of narrative structure (story grammar, language complexity and episode) and evaluated response to learning using an index of modifiability.

Results: Results of discriminant analysis indicated that PEARL pretest differentiated both ability groups with 89% accuracy. In addition, posttest scores discriminated with 89% accuracy and modifiability scores with 100% accuracy. Further, the subtest story grammar was the best predictor at pretest and posttest, although modifiability scores were better predictors of both ability groups.

Conclusion: Findings indicate that the PEARL is a promising assessment for accurately differentiating Navajo preschool children with LI from Navajo preschool children with TD language. The PEARL’s recommended pretest cut score over-identified Navajo children with TD language; therefore, a new recommended cut score was determined.

This thesis examines literacy development among the Algonquian-speaking Indian peoples of New England from approximately the years 1600-1775. Indians had forms of literacy prior to the coming of European settlers, who introduced them to English literacy for the purpose of proselytization. I describe the process of English-language literacy taking hold during colonization and argue that Indians in the colonial period subverted the colonizing intent of English-language literacy to preserve their mother tongues, their claims to land and affirm their nationhood as a people.

Although there are millions of Nahuatl speakers, the language is highly threatened. The dominant language of Coatepec de los Costales, a small village in Guerrero, Mexico, was historically Nahuatl, a Uto-Aztecan language, referred to by some as “Mexicano” (Messing, 2009). In the last 50 years, there has been a pronounced shift from Mexicano to Spanish in the village, and fewer than 10% of the residents currently speak Mexicano. Without intervention, the language will be lost in the village. The ultimate cause of language shift is a disconnect in transferring the Indigenous language from the older to the younger generations. In Coatepec, older Nahuatl speakers are not teaching their children the language. This recurring theme appears in case studies of language shift around the world. Using a conceptual framework that combines (1) a critical sociocultural approach to language policy; (2) Spolsky’s (2004) definition of language policy as language practices, ideologies or beliefs, and management; (3) the ethnography of language policy, and (3) Indigenous knowledges, I collected and analyzed data from a six-month ethnographic study of language loss and reclamation in Coatepec. Specifically, I looked closely at the mechanisms by which language ideologies, management, and practices were enacted among members of different generations, using a combination of observation, archival analysis, and in-depth ethnographic interviews. Seidman’s (2013) three-part interview sequence, which includes a focused life history, details of experience, and reflections on meaning, provided the framework for the interviews. What are the language ideologies and practices within and across generations in this setting? What language management strategies – tacit and official – do community members of different generations employ? This in-depth examination of language ideologies, practices, and management strategies is designed to illuminate not only how and why language shift is occurring, but the possibilities for reversing language shift as well.

This study examines changing language loyalties of the sociopolitically most dominant ethnic group in Indonesia, the Javanese. Although Javanese language has the largest number of speakers, within the last five decades the language is gradually losing its speakers who prioritize the national language, Indonesian. This phenomenon led me to inquire into the extent to which their native language matters for their Javanese identity and how the language planning and policy (LPP) mechanism works to foster Javanese language. To collect data, I conducted a six-month ethnographic research project in Yogyakarta, Indonesia. The findings show that Javanese language shift occurs because of strong supports from the government toward Indonesian by emphasizing its role as a symbol to unify all ethnic groups in Indonesia into one nation. Consequently, interference in intergenerational language transmission, a limited scope of Javanese use, decrease language competence, and negative attitude toward Javanese are evident. Although Javanese language is still perceived as the most profound marker of Javanese identity, it is now challenging to maintain it because of its limited role in most domains. The study also indicates that the Javanese people are now strongly inclined to Islam reflected by their piety to Islamic rules such as positive attitude to learn liturgic Arabic, to leave behind Javanese tradition not in line with Islam, and to view religion as a panacea to heal social problems. This high regard for Islam is also evident in schools. Furthermore, the Javanese people value highly English although nobody uses it as a medium of daily communication. However, the fact that English is tested in the secondary education national exams and the university entrance exam makes it necessary

for people to learn it. In addition, English is regarded as a modern, intellectual, and elite language. In short, the Javanese people perceive English as an avenue to achieve academic and professional success as well as higher social status. Altogether, this study shows that shifting language loyalty among the Javanese people is an indication of societal transformation.

This qualitative study investigates the at-home educational efforts of six immigrant families as they prepare their children for school in the United States. The participants’ at-home educational activities were provided by the Mexican immigrant families using photographs of activities that they judged as skills which developed the child’s ability to engage with other children, teachers, and the curriculum on their first day at school. Photovoice methodology was used in order to provide the Mexican immigrants’ voice.

The families were recruited from a large urban city in the Southwest with a large immigrant population. They were recruited from medical centers, social support centers, churches with immigrant communities, and schools that had Mexican immigrant children in attendance. The schools and churches provided the greatest source of participants. The educational level of the parents varied from over fifteen years to three years of schooling in Mexico. The children in the study were citizens of the United States, were from two to four years of age, had not yet attended school in the U.S., but had siblings attending public schools in the United States. The families opened their life to the researcher and provided an insight through their photographs that could not have been gained if only interviews and/or questionnaires were used.

The twenty five photographs selected to identify the six educational themes that were highlighted throughout the study are demonstrative of what the families in the study were doing to prepare their children for their first day of school. Mexican immigrant parents have high expectations for their children and are willing to sacrifice for the children’s education.

This dissertation examines people's place experiences more fully than has been done by others in the field of education, and in doing so, it opens new ways of thinking about place in place-based education. Place-based education, in its effort to connect educational processes with the local places in which students and teachers carry out their daily lives, has become an increasingly popular reform movement that challenges assumptions about the purpose and meaning of education in a rapidly globalizing world. Though the scholarship on place-based education describes, justifies, and advocates for turning the educational focus toward local places, it does not necessarily bring forth an explicit understanding of how people experience place.

Grounded in phenomenology, this qualitative study explores the place experiences of five individuals who were born and raised in the White Mountains of eastern Arizona. Experiential descriptions were gathered through three, in-depth, iterative interviews with each participant. Documents considered for this study included interview transcriptions as well as photographs, observations, and descriptions of places in the White Mountains that were deemed significant to the individuals. A phenomenological framework, specifically Edward Relph's explications of place and insideness and outsideness, structured the methodological processes, contextualized participant narratives, and facilitated and informed an understanding of participants' place experiences.

Through the coding and analyzing of interviews for common themes and subthemes, as well as through the crafting of individual profiles, participant place experiences emerged as a dialectical relationship between insideness and outsideness and consisted of Part-of-Place (play-and-exploration, cultivation-of-place, stories-of-place, dangerous-endeavors, and care-of-place), Place-Sensations (remarkable-moments, sensory-triggers, and features-marked-in-time), and Ruptures-in-the-Place-World (pivotal-moments, barriers-borders-boundaries, drastic-changes, and injuries).

While the research was exploratory and only investigated a limited number of place experiences, the findings, coupled with theoretical and conceptual understandings of place anchored in phenomenological perspectives, strengthen a discussion in place-based education of place, how place is experienced, and how these experiences matter in people's lives. Furthermore, the findings of this dissertation support a proposed pedagogical method that blends place-based education and culturally relevant practices into a place-responsive pedagogy.

This paper primarily focuses on the Hopi Tribe of northeastern Arizona and how historical events shaped the current perception and applications of educational systems on the Hopi reservation. This thesis emphasizes the importance of understanding historical contexts of a community in order to understand the current predicament and to devise solutions to contemporary issues in which I primarily focus on education. Education is broken down in regards to the Hopi communities by history, how this history has affected those communities, ideas of sovereignty and power within education and then future probable solutions to integrating language and culture into Hopi schools.

This research is primarily literature and educational reports on the Hopi Tribe and other American Indian communities. The research was then compiled to find commonalities with other Indian communities to depict barriers to educational success as well as effects of western education such as traditional culture and language decline. Solutions and results that other Indian communities had devised were also researched to determine if they could be incorporated into the Hopi educational system and if they supported the language and culture that the Hopi people are trying to retain.

The dissertation focuses on one Truku (Indigenous) village in eastern Taiwan and aims to understand the processes and possibilities of bottom-up language revitalization. In 2012, the National Geographic Genographic Legacy Fund supported the village to start a community-driven language revitalization initiative. Drawing on scholarship guided by critical Indigenous research methodologies, critical sociocultural approaches to language policy and planning, and sociocultural approaches to learning, this study is an attempt to generate qualitative ethnographic research to facilitate local praxis. The major findings are four: Firstly, after decades of colonialism, villagers' lived experiences and language ideological standpoints vary significantly across generations and households, which constraints the possibility of collective endeavors. Secondly, building on previous scholars' emphasis on "ideological clarification" prior to language revitalization, I identify the dimension of embodied ideological differences, using cultural historical activity theory to illustrate how certain "mainstream" artifacts (e.g. orthography) can confine orally dominant elders' capacity to contribute. In a similar vein, by closely examining children's voices and language performances, I highlight children's theory of language as relationship-building and a theory of learning as participation in communities of participation, which stand in stark contrast to adult educators' constructs of acquisition and proficiency in traditional SLA. Finally, inspired by children and elders' voices, methodologically I argue for a relational conceptualization of agency and propose a relationship-oriented language revitalization framework. Such framework values and incorporates existing social relationships in praxis, and requires researchers and practitioners to humbly recognize the work of power in social relations and develop a trusting, reflective bond with the villagers before rushing to impose agendas. This dissertation contributes to the scholarship of language policy and planning by incorporating sociocultural learning theories designed to generate praxis-oriented analysis. By contextualizing identity and SLA processes in an Indigenous context, the study also illuminates the affective dimension of language learning and education. Overall this study offers valuable insights for scholars, educators, and practitioners interested in community-based language education. Equally important, this research represents the voices of multiple generations of Truku people, deeply committed to ensuring that future generations remain connected to their heritage language, knowledge system, and ways of being.