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The literature reveals that there are also traits present across many FNE dialects which are not attributable to transfer from any heritage language (Indigenous, English, French, or other), further confirming roles that a collective social history may have played in the formation of these dialects.
According to Teresa Godwin Phelps, storytelling can provide a method to restore dignity and provide a platform to use indigenous voices to correct incorrect or incomplete narratives. [33] Elders play an important role in the recovery process and the resistance of colonialism on indigenous traditions.
Indigenous scholars debate various critiques against the labels applied to Indigenous Peoples. In "What We Want to Be Called: Indigenous Peoples' Perspectives on Racial and Ethnic Identity Labels," Michael Yellow Bird argues that the term, Native American, alongside others like it homogenizes hundreds of unique tribal identities and cultures by grouping them under a shared rubric, threatening ...
Today, many Indigenous societies rely on oral tradition as a tool for expression and knowledge transmission, despite having adopted written literature. [5] For over a century, the Government of Canada has controlled and regulated Indigenous cultural practices in the form of policy and regulation. [ 6 ]
Native American pieces of literature come out of a rich set of oral traditions from before European contact and/or the later adoption of European writing practices. Oral traditions include not only narrative story-telling, but also the songs, chants, and poetry used for rituals and ceremonies.
American Indian English or Native American English is an umbrella term for various English dialects spoken by many American Indians and Alaska Natives from numerous tribes, [3] notwithstanding indigenous languages also spoken in the United States, of which only a few are in daily use.
Speakers have been noted to tend to change between different forms of AAE depending on whom they are speaking to, e.g. striving to speak more like Australian English when speaking to a non-Indigenous English-speaking person. [5] This is sometimes referred to as diglossia or codeswitching and is common among Aboriginal people living in major cities.
Linguist Chris Harvey believes that the syllabics were a collaboration between English missionaries and Indigenous Cree- and Ojibwe-language experts, Such as the Ojibwe Henry Bird Steinhauer (Sowengisik) and Cree translator Sophie Mason, who worked alongside Evans at his time in Norway House.