Status of Ahtna Dene Language
Map: Copyright © 2011, Alaska Native Language Center, University of Alaska Fairbanks, Institute of Social and Economic Research, University of Alaska Anchorage
Ahtna Athabaskan is one of the 11 Athabaskan languages spoken in Alaska, primarily in the south-central region of the state. The language comprises four regional dialects, namely Lower, Upper, Central, and Western. The Ahtna dialect system region encompasses numerous villages, as delineated in Figure 1. The Lower Dialect region encompasses Chitina, Lower Tonsina, Chistochina, and certain parts of the Copper Center area. The Upper Dialect region is home to Mentasta village, while the Central Dialect encompasses Tazlina, Gulkana, Gakona, and Copper Center. The Western Dialect comprises Cantwell, Mendeltna, Sutton, Tyone Village, Chickaloon, Valdez Creek, and, to some extent, Talkeetna.
It is imperative to acknowledge the significance of the Ahtna language in Alaska's linguistic and cultural heritage. This language exhibits a remarkable diversity and complexity, as evidenced by its four regional dialects, which illustrate the unique dialectical characteristics and variations that distinguish Ahtna from other Athabaskan languages.
The Ahtna language is a crucial element of Alaska's cultural identity, and it is essential to preserve and promote this language. By acknowledging the distinct characteristics of Ahtna language and its regional dialects, we can better understand the importance of this linguistic heritage and contribute to its continued vitality.
The scope of this lecture is directed at the Western and Central regions, with particular emphasis on our village of Chickaloon, situated in the Western region. Regrettably, the last fluent speaker of the area, Katherine Wade, passed away in 2009. The Chickaloon Village was obliged to confront the challenge of fluency by identifying another proficient Ahtna speaker to carry on with the work. Jeanie Maxim of Gulkana and Markle Pete of Tazlina Villages, who are both Central Dialect Speakers, concurred to offer aid in the Chickaloon language learning. These venerable figures have offered numerous hours of language learning and insightful approaches that establish connections between the language and its profound import.
According to Kari (1990), the number of Ahtna speakers who are fluent in the language is fewer than 100, and all of them are aged over 40. Sadly, the number of fluent speakers has declined even further, and at present, there are fewer speakers than before. Furthermore, all of the fluent speakers are aged over 70, and less than 25 of them reside in the uppermost regions of the Ahtna area (Krauss, 2007). It is evident that the Ahtna language is facing a significant decline, and the number of fluent speakers is rapidly decreasing.
Based on certain estimates, all eleven Athabaskan languages spoken in Alaska are presently in a state of decline. Specifically, it is believed that the languages are no longer being actively acquired by children (Krauss, 1998). Without taking radical measures to reverse this trend, it appears highly unlikely that any of the Alaska Athabaskan languages will be preserved for future generations. However, this conclusion is based on a static view of language maintenance. While it may be challenging to preserve the Alaska Athabaskan languages in their current forms and with their current range of uses, it may still be possible to re-learn and utilize these languages in new forms and for new purposes (Holton, 2009).
Our community has recently implemented a new approach to language learning by merging the Ahtna language with the dialects spoken fluently by individuals from the upper Ahtna regions. Although there are concerns regarding the use of a different dialect in our area, our community has wholeheartedly embraced this process. However, acquiring the Ahtna language presents specific challenges. Ideally, language acquisition should occur in the home, where authentic language learning begins. Native speakers acquire language from birth through intergenerational transmission, which is the process of learning the sounds and meanings of words that are inherent to a particular culture (Lightbown & Spada, 2007). It is unfortunate that many fluent Ahtna speakers are over the age of 70 and are unable to travel. As a result, language learners living in other villages must travel long distances and often cannot devote adequate time to learning the language. Once our Elders pass away, the Ahtna language will disappear with them. As Baker (2011) notes, "A language dies with the last speaker of that language" (p. 41). It is critical to leverage the Funds of Knowledge, the rich resources of our communities, and reintroduce Native language communication among our children to propagate a new language for future generations.
**The endangered nature of these indigenous languages give rise to many academic challenges. When a language has few speakers, learners must rely on other, often highly technical resources, such as dictionaries and recordings. Accessing these resources can require, learning linguistics, essentially having to learning another language to learn their target language. Literacy has been vital to learning and teaching Dena’ina and Ahtna Dene. Dictionaries, language systems and learning materials have been developed, but many language learners (who just want to speak the language) resist or not interested in learning these language systems of reading and writing.
Lack of literacy can be overcome by understanding how a person best learns and then encouraging that learning process. Creating new ways can be developed to construct linguistic terms to language concepts that are familiar to language learners.
Crucial to this is using relevant cultural thinking processes to convey these language concepts, such as Funds of Knowledge practices, in teaching, so that language learners have a familiar knowledge base as they approach the learning.
Getting students out of the classroom and have them experience cultural activities and real life approaches to learning promotes is where learners can utilize skills to learn. Concepts of cultural practices that are observed by the learner and participants, such practices could be cutting fish, cooking soup, hunting moose, picking berries, harvesting birch bark, sewing or beading can be highly entrenched in the learning of words. Cope and Kalantzis (2009) revealed that our everyday lives could be explained through using multimodalities (many different ways to learning activity, hear-taste-touch-smell-experence). They state that we use many modalities throughout our day to learn and make meaning (p. 13). Multimodalies can also support language learning in the classroom. Teachers and Language Learners can learn words and meanings by using the dictionaries and recording before the activity and the language transmitted through Master Language Speakers. They also ask questions and model for students how to answer in the language.
Another aspect that needs to be considered for language development and continuation is having Elders as teachers and as participants in the classroom. Having experts in the language bring Funds of Knowledge (FoK) that enriched the process. Funds of Knowledge are defined by González, et al., (2005) knowledge from the community that is brought into the classroom. As language learners rely on written resources developing new material must be ensure that the material is not taken out of context. First language speakers grew up in the language and know language differently, not through literacy, so a written interpretation may not the be the same as Native ways of knowing. González, et al., (2005) describe FoK as bringing the outside of the classroom to the classroom, which adds a rich, authentic, and comfortable atmosphere that may be familiar to students (p. 74). Having Elders in the classroom as part of the positive teaching allows students to learn to care for the Elders and for one another. Getting tea for the Elders, which is a sign of respect, or making sure they are comfortable are all values that can be demonstrated and can be acted upon instead of only talked about through the language.
It is imperative to acknowledge the significance of the Ahtna language in Alaska's linguistic and cultural heritage. This language exhibits a remarkable diversity and complexity, as evidenced by its four regional dialects, which illustrate the unique dialectical characteristics and variations that distinguish Ahtna from other Athabaskan languages.
The Ahtna language is a crucial element of Alaska's cultural identity, and it is essential to preserve and promote this language. By acknowledging the distinct characteristics of Ahtna language and its regional dialects, we can better understand the importance of this linguistic heritage and contribute to its continued vitality.
The scope of this lecture is directed at the Western and Central regions, with particular emphasis on our village of Chickaloon, situated in the Western region. Regrettably, the last fluent speaker of the area, Katherine Wade, passed away in 2009. The Chickaloon Village was obliged to confront the challenge of fluency by identifying another proficient Ahtna speaker to carry on with the work. Jeanie Maxim of Gulkana and Markle Pete of Tazlina Villages, who are both Central Dialect Speakers, concurred to offer aid in the Chickaloon language learning. These venerable figures have offered numerous hours of language learning and insightful approaches that establish connections between the language and its profound import.
According to Kari (1990), the number of Ahtna speakers who are fluent in the language is fewer than 100, and all of them are aged over 40. Sadly, the number of fluent speakers has declined even further, and at present, there are fewer speakers than before. Furthermore, all of the fluent speakers are aged over 70, and less than 25 of them reside in the uppermost regions of the Ahtna area (Krauss, 2007). It is evident that the Ahtna language is facing a significant decline, and the number of fluent speakers is rapidly decreasing.
Based on certain estimates, all eleven Athabaskan languages spoken in Alaska are presently in a state of decline. Specifically, it is believed that the languages are no longer being actively acquired by children (Krauss, 1998). Without taking radical measures to reverse this trend, it appears highly unlikely that any of the Alaska Athabaskan languages will be preserved for future generations. However, this conclusion is based on a static view of language maintenance. While it may be challenging to preserve the Alaska Athabaskan languages in their current forms and with their current range of uses, it may still be possible to re-learn and utilize these languages in new forms and for new purposes (Holton, 2009).
Our community has recently implemented a new approach to language learning by merging the Ahtna language with the dialects spoken fluently by individuals from the upper Ahtna regions. Although there are concerns regarding the use of a different dialect in our area, our community has wholeheartedly embraced this process. However, acquiring the Ahtna language presents specific challenges. Ideally, language acquisition should occur in the home, where authentic language learning begins. Native speakers acquire language from birth through intergenerational transmission, which is the process of learning the sounds and meanings of words that are inherent to a particular culture (Lightbown & Spada, 2007). It is unfortunate that many fluent Ahtna speakers are over the age of 70 and are unable to travel. As a result, language learners living in other villages must travel long distances and often cannot devote adequate time to learning the language. Once our Elders pass away, the Ahtna language will disappear with them. As Baker (2011) notes, "A language dies with the last speaker of that language" (p. 41). It is critical to leverage the Funds of Knowledge, the rich resources of our communities, and reintroduce Native language communication among our children to propagate a new language for future generations.
**The endangered nature of these indigenous languages give rise to many academic challenges. When a language has few speakers, learners must rely on other, often highly technical resources, such as dictionaries and recordings. Accessing these resources can require, learning linguistics, essentially having to learning another language to learn their target language. Literacy has been vital to learning and teaching Dena’ina and Ahtna Dene. Dictionaries, language systems and learning materials have been developed, but many language learners (who just want to speak the language) resist or not interested in learning these language systems of reading and writing.
Lack of literacy can be overcome by understanding how a person best learns and then encouraging that learning process. Creating new ways can be developed to construct linguistic terms to language concepts that are familiar to language learners.
Crucial to this is using relevant cultural thinking processes to convey these language concepts, such as Funds of Knowledge practices, in teaching, so that language learners have a familiar knowledge base as they approach the learning.
Getting students out of the classroom and have them experience cultural activities and real life approaches to learning promotes is where learners can utilize skills to learn. Concepts of cultural practices that are observed by the learner and participants, such practices could be cutting fish, cooking soup, hunting moose, picking berries, harvesting birch bark, sewing or beading can be highly entrenched in the learning of words. Cope and Kalantzis (2009) revealed that our everyday lives could be explained through using multimodalities (many different ways to learning activity, hear-taste-touch-smell-experence). They state that we use many modalities throughout our day to learn and make meaning (p. 13). Multimodalies can also support language learning in the classroom. Teachers and Language Learners can learn words and meanings by using the dictionaries and recording before the activity and the language transmitted through Master Language Speakers. They also ask questions and model for students how to answer in the language.
Another aspect that needs to be considered for language development and continuation is having Elders as teachers and as participants in the classroom. Having experts in the language bring Funds of Knowledge (FoK) that enriched the process. Funds of Knowledge are defined by González, et al., (2005) knowledge from the community that is brought into the classroom. As language learners rely on written resources developing new material must be ensure that the material is not taken out of context. First language speakers grew up in the language and know language differently, not through literacy, so a written interpretation may not the be the same as Native ways of knowing. González, et al., (2005) describe FoK as bringing the outside of the classroom to the classroom, which adds a rich, authentic, and comfortable atmosphere that may be familiar to students (p. 74). Having Elders in the classroom as part of the positive teaching allows students to learn to care for the Elders and for one another. Getting tea for the Elders, which is a sign of respect, or making sure they are comfortable are all values that can be demonstrated and can be acted upon instead of only talked about through the language.
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When I was learning to tanning a moose hide I tried many different ways to tan, along with having to work my day job, family obligations and other life responsibilities. I went through many ups and down and many doubts of completing this process. There was a huge amount of strength and stamina that was needed to finish the skin and a fair amount of studying of what others had done. In the end, the best method was how the Elders had instructed me. Their process was flawless by using the natural tools combined with the elements of weather. I also had many friends and family helping me, encouraging me to keep going, not to give up and supporting me with their time and strength to finish.
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I compare this experience to my learning of Native language. There are many different methods to learn language that are out there, but learning what best fits my life style with how my Elders want me to learn is vital to my learning language. I have to study and prep before hand and have all my tools ready. I have many ups and downs along with doubts, but with my community has been there to support and push me forward, I would not have been able to finish.
Language learning can be work, but it can be key that unlocks self identity and links us to our past. As language learners we must relearn to take back our language and not wait to have it given to us.
Language learning can be work, but it can be key that unlocks self identity and links us to our past. As language learners we must relearn to take back our language and not wait to have it given to us.