Indigenous immersion education

Abstract

This article outlines key developments internationally over the last 40 years in indigenous immersion education. Most notable here has been the establishment of community-based, bottom-up immersion programs, instigated by indigenous communities with the aim of maintaining or revitalizing their indigenous languages. As such, the article addresses a relative lacuna in immersion education literature, which has to date focused primarily on second-and foreign-language contexts. The article first provides a wider sociohistorical and sociopolitical context, focusing on key developments in international law, and in specific national contexts, which have facilitated the establishment of these indigenous immersion programs. The interrelationship between indigenous immersion educational policy and pedagogy is then explored, highlighting, in the process, the various challenges involved in developing, implementing, and maintaining effective indigenous immersion programs. Finally, international exemplars of indigenous education programs are discussed, including, Hawaiian, Navajo, and Cherokee programs in the U.S., and Māori-medium education in Aotearoa/New Zealand.Additional abstract(s) at end.

Revitalizing indigenous languages through indigenous immersion education

“…Drop out or "push out" rates, low scores on standardized achievement tests, tests of motivation and cultural pride, and numerous other reports indicate this failure (May, 2013). In response to this failure, indigenous immersion schooling has been a key strategy for revitalization, and a response to failed colonial schooling.…”

“…We propose that through our research and experience, we have observed identity as a driving force for models of immersion we see in indigenous communities. Some suggest postcolonial political dynamics, especially internalized oppression, 1 present the biggest ideological and emotional challenges to successful immersion programs (Bishop, Berryman & Richardson, 2002;Hermes, 2007;Johnston, 2002;May, 2013;Warner, 1999;Wilson & Kamanā, 2011).…”

“…Situated within the larger goal of language revitalization and indigenous nation building, indigenous immersion education is inherently political, and revitalization is deeply identity-driven (Hermes, in press;Pease-Pretty On Top, 2003;May, 2013;McCarty, 2003;McCarty & Zepeda, 2006;Smith, 1999;Timutimu, OrmsbyTeki, & Ellis, 2009;. Here we use identity to refer to a person fluent in a specific discourse (and language) that is recognized by others in that specific sociocultural context (Gee, 2000(Gee, -2001.…”

“…Not much is formally known about the effect of indigenous language learning on the learners' identity formation. However, many programs seek an indigenization of the education system as a strength-based place from which dynamic indigenous language and culture rich environments can further foster the cultural identity and positive sense of well-being, self-image, and homeland connection (Durie, 1998;McCarty, 2005;Reyhner, 2010). Preceding language immersion schools in North America, culture-based schools worked for two decades to bring culture, or change the base of American schooling to represent the culture of Native American people.…”

Early years immersion

“…However, as May (2013) points out, translating language policy into effective pedagogy and practice is not straightforward. Our investigation of the everyday experiences of three-to five-year olds in GM preschool settings raised questions about the quality of the learning opportunities they encountered and the appropriateness of the pedagogic practices we observed.…”