He kaha noa atu te ora o tētahi reo e kōrero huhua nei ki ngā whenua maha i tētahi reo e kōrero huhua nei ki te whenua kotahi, ā, nā reira tūraki ai te mana o taua reo, mate atu ana. Heoi anō, ki te arotahi ki tēnei o ngā wāhanga o te upoko nei, ka whakaarohia ngā kaupapa e toru e whai nei i whakatauākīhia e Redish (2001, cited in Native Languages of the Americas Website, para. 4):
‘Language revitalization’ is the rescue of a "dying" language;
'Language revival’ is a process that involves the attempted resurrection of a
language considered dead or extinct (i.e. one with no living native speakers)
‘Language maintenance’ involves the provision of ongoing support for a language, including its protection from negative attitudes and influences.
E ai ki a Ó Laoire (1995, cited in Te Kaharoa Article, 2010, p. 203):
Language revitalisation involves a reversal of language shift where people start using a language that has been moribund or threatened by extinction, so that its vitality is gradually restored. Revitalization can be studied in a range of contexts where conditions vary considerably, e.g. contexts of nation-states, indigenous linguistic minorities in nation-states, indigenous groups in post-colonial countries and immigrant language groups. In all these cases, however, language revitalization involves the following defining characteristics or hallmarks: Adding new sets of speakers to the language crucially involving the home
domain and intergeneration transmission.
Adding new functions by introducing the language into new domains, where it was previously unused or relatively underused.
The revalorisation of the language to be revived by the speakers and neo-speaakers.
Involvement and activity on behalf of the individual and speech community and awareness that positive attitudes, action, commitment, strong acts of will and sacrifice may be necessary to save and revitalise.
E ai ki ngā mātaitanga o Fishman (2007, p. 171), he piere nuku te huri kōaro i te panonitanga o tētahi reo i te maha o ngā momo panonitanga ā-pāpori:
Re-vernacularization requires not only inter-generational language transmission, but societal change. If you are going to change the language, you have to change the society. That is, informal society must change its way of living during the long stretch from one generation to the next. Me rere kē, me panoni ngā āhuatanga o te oranga. Nō reira, e whai iho nei te mātaitanga o Fishman (2001, p. 452):
RLS (reversing language shift) is concerned with the recovery, recreation and retention of a complete way of life, including non-linguistic as well as linguistic features.
E ai ki a Fishman (1991), ki te tutuki te whakarauoranga o te reo, me matua kōrero te reo ki ngā kāinga, ahakoa he iti, he pounamu! Ko tā Fishman (pp. 88-104) i roto i ana rangahau i ngā reo taketake o te ao, i whakaritehia e ia kia waru ngā wāhanga e ai ki te oranga o te reo me ōna mārohi e taunaki ai i te waihanga rautaki reo.
Current Status Suggested interventions to strengthen language
Stage 1: Some language use by higher levels of governement and in higher education.
Teach tribal college subject matter classes in the language. Develop an indigenous langauge oral and written literature through dramatic presentations and publications and other notable efforts to promōte indigenous languages.
Stage 2: Language is used by local government and in the mass media in the minority community.
Promote use of written form of language for government and bussiness dealings/records. Promote indigenous language newsletters, newspapers, radio stations, and television stations. Stage 3: Language is used
in places of business and by employees in less specialized work areas.
Promote langauge by making it the language of work used through the community (Palmer, 1997). Develop vocabulary so that workers in an office could do their day-to-day work using their indigenous language.
Stage 4: Language is required in elementary schools.
Improve instructional methods utilizing TPR (Asher, 1996), TPR-Storytelling (Cantoni) and other immersion teaching techniques. Teach reading and writing and higher level language skills (Heredia & Francis, 1997). Develop two-way bilingual programs where appropriate where non-speaking elementary students learn the indigenous language and speakers learn a national or international language. Need to develop indigenous
language text-books to teach literacy and academic subject matter content.
Stage 5: Language is still very much alive and used in the community.
Offer literacy in minority language. Promote voluntary programs in the schools and other community institutions to improve the prestige and use of the language. Use language in local government functions, especially social services. Give recognition to special local efforts through awards, etc.
Stage 6: Some
intergenerational use of language.
Develop places in community where language is encouraged, protected, and used exclusively. Encourage more young parents to speak the indigenous language in home with and around their young children.
Stage 7: Only adults beyond child bearing age speak the language.
Establish "Language Nests" after the Māori and Hawaiian mōdels, where fluent older adults provide pre-school childcare where children are immersed in their indigenous language.
Stage 8: Only few elders speak the language.
Implement Hinton's (1994) “Language Apprentice" Mōdel where fluent elders are teamed one-on-one with young adults who want to learn the language. Dispersed, isolated elders can be connected by phone to teach others the language (Taff, 1997)
Ripanga 1: He Rautaki Reo
Kua maha ngā rautaki whakarauora reo tata korehāhā nei, tāmatemate nei i roto i ngā tau rima tekau nuku atu puta noa i te ao whānui. Heoi anō, ahakoa ngā tukanga whakamate reo he rite tonu, engari ko ngā aronga whakarauora reo he rere kē, he kanorau kē e ai ki ngā take hītori, take tōrangapū, take pāpori, take ahurea, take ohaoha anō hoki. Me matua aro ki ngā ahuatanga o te whakarauora reo.
Ahakoa ngā ritenga, he rere kē tēnei, i tēnā, i tērā. Ko tā Kaplan rāua ko Baldauf (1997, pp. 273 & 308), kia ita rānō te wikitōria o te whakaora reo, me matua whai i ngā tukanga kua tauirahia ki raro iho nei:
there must be a large, vibrant and expanding pool of speakers;
the speakers must be willing to pass on the language to the next generation; there must be opportunities to use the language in a variety of domains; the language must serve key communicative functions in the community; there must be economic benefits associated with use of the language.
3.3.1 Tōku reo hauiti, me whakamana
Ko tētahi tino āhuatanga o te mana o tētahi reo, ko te whānui o ngā huanga e whakarato ai i te tangata, pēnei me te tūranga mahi tiketike, āheinga mahi me te whai mana (Ager, 2001, pp. 34 & 126; Cooper, 1989, pp. 13, 14, 68 & 99; Fishman, 1991, p. 18; Grenoble & Whaley, 2006, p. 9; Kaplan & Baldauf, 1997, pp. 62 & 156). Heoi anō, he roa te wā kia whakapiki ai te mana o tētahi reo. Nō reira, he mea tino kia tīmata mai ai ki te hāpori tangata whenua ake: Ahakoa te hiranga o tēnei mea te whakawai i te tangata, ka aro pū ngā kaiwhakatūtū reo ōkawa ki te whakapakepake i o rātou anō hāpori me te pātari atu i ngā ataata taurite i te Māori me te hiki i te mana o ngā kaikōrero reo Māori i roto i ō ratou anō whānau. Kua piki kē te mana o ngā kaiako reo Māori, o ngā kaikōrero Māori kua tohungia ki te mātauranga. Heoi anō, mā ngā rautaki e hiki ai te nama o ngā kaikōrero reo Māori i waenga i ngā whānau me te wāriu o te reo.
3.3.2 Tōku reo kai ngā pāpori, kai rāwaho
Ko tā Houia-Roberts (2004, p. 18) i mātai ai, "Ahakoa ka ako ngā tamariki i te reo Māori, he ouou noa ngā wāhi kē atu e pai ai tā rātou whakamahi i te reo". Kua maha noa atu ngā wāhi me ngā huihuinga te whakariterite mō te hunga e kōrero reo Māori ana. Kai roto hoki i ēnei momo whakariterite te arotahi ki ngā rauemi o te reo ake me ōna āhuatanga katoa (Baldauf, 2005, p. 22; Cooper, 1989, pp. 99 & 120; Kaplan & Baldauf, 1997, p. 87; Lo Bianco 2005, pp. 258-262).
Mehemea he ouou noa ngā wāhi e whai wāhi ai te reo, he piere nuku te whakapakepake i te tangata ki te ako i te reo, ahakoa te reo. Heoi anō, mehemea ka whakaaro ake ki ngā kura, ki ngā kōhanga reo, ki ngā wharekura, koinei tētahi tino wāhi e whakatangata whenua ai te reo. E ai ki a Lewis (2007, p. 51, note 43): He mana tautini pea tō te tūhono i ngā wāhi me ngā momo mahinga mō ngā tamariki o ngā kura kaupapa i waho atu o te kura. Hai tauira, ko te kapa haka, ko ngā hākinakina o te raumati me te hōtoke, ngā pō whakamihi i roto i re reo Māori, ā, ko ngā mea hiranga taioreore e taunaki ai i roto i ngā kāinga. I roto i ēnei whakaritenga, he āhei tō te iwi rānei, te hāpori rānei te whakarite i ngā āhuatanga e tukuna ai te tamaiti ki te whakamahi i te reo, ahakoa ki hea.
3.3.3 Te whakaako i te reo
Ko ngā mahinga whakariterite, e whakaako ai, e ako hoki ai i te reo, inarā, ngā take mātauranga e mōhiotia ana ko te 'acquisition planning' rānei, language in education planning' rānei (Baldauf, 2005, p. 22; Cooper, 1989, pp. 99 & 120; Kaplan & Baldauf, 1997, p. 87; Lo Bianco 2005, pp. 258-262). Ehara ko ngā ākonga hihiko, ngā kaiako tautōhito me ngā rauemi whakaako anahe ngā kaupapa e hāpai ake ai i te whakaakoranga o ngā reo e tata korehāhā ana, engari ko ngā whakaakoranga ā-ahurea anō hoki (Kaplan & Baldauf, 1997, p. 12; Dorian, 1981, p. 64; Nicholson, 1987, p.30).