https://surveywiki.info/api.php?action=feedcontributions&user=Brian+Paris&feedformat=atomSurveyWiki - User contributions [en]2024-03-29T13:45:02ZUser contributionsMediaWiki 1.33.0https://surveywiki.info/index.php?title=EGIDS&diff=943EGIDS2011-07-05T05:44:31Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift'' There are eight levels in GIDS, which distinguishes languages on the more vital side of things. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. To do this they combined GIDS with UNESCO's six level scale (Brenzinger et. al. 2003). The UNESCO scale focused more on endangered languages labeling anything above a 6 on GIDS as "Safe". By combining the two scales, they came up with a 13 level scale that is rich enough in every category to score any language in the world. Each level has a number and label, given in the table below.<br />
<br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons ''Assessing Endangerment: Expanding Fishman's GIDS'' (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 6a and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons ''Strategy Formulation Model for Language Development'' (2010).<br />
<br />
==Suggested Readings==<br />
Brenzinger, M., A. Yamamoto, N. Aikawa, D. Koundiouba, A. Minasyan, A. Dwyer, C. Grinevald, M. Krauss, O. Miyaoka, O. Sakiyama, R. Smeets, O. Zepeda. 2003. Language vitality and endangerment. UNESCO Ad Hoc Expert Group Meeting on Endangered Languages: Paris. [http://www.unesco.org/culture/en/endangeredlanguages Check out UNESCO's website for endangered languages]<br />
<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Fishman, Joshua. A. 1991. Reversing language shift. Multilingual Matters Ltd: Clevedon, UK. <br />
<br />
Fishman, Joshua A. (ed.). 2001. Can threatened languages be saved? Reversing language shift, revisited:<br />
A 21st century perspective. Multilingual Matters Ltd: Clevedon, UK .<br />
<br />
Lewis, M. Paul, & Simons, Gary. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120. [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. Paul., & Simons, Gary. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=942EGIDS2011-07-05T05:08:59Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift'' There are eight levels in GIDS, which distinguishes languages on the more vital side of things. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. To do this they combined GIDS with UNESCO's six level scale (Brenzinger et. al. 2003). The UNESCO scale focused more on endangered languages labeling anything above a 6 on GIDS as "Safe". By combining the two scales, they came up with a 13 level scale that is rich enough in every category to score any language in the world. Each level has a number and label, given in the table below.<br />
<br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons ''Assessing Endangerment: Expanding Fishman's GIDS'' (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 6a and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons ''Strategy Formulation Model for Language Development'' (2010).<br />
<br />
==Suggested Readings==<br />
Brenzinger, M., A. Yamamoto, N. Aikawa, D. Koundiouba, A. Minasyan, A. Dwyer, C. Grinevald, M. Krauss, O. Miyaoka, O. Sakiyama, R. Smeets, O. Zepeda. 2003. Language vitality and endangerment. UNESCO Ad Hoc Expert Group Meeting on Endangered Languages: Paris. [http://www.unesco.org/culture/en/endangeredlanguages available online]<br />
<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Fishman, Joshua. A. 1991. Reversing language shift. Multilingual Matters Ltd: Clevedon, UK. <br />
<br />
Fishman, Joshua A. (ed.). 2001. Can threatened languages be saved? Reversing language shift, revisited:<br />
A 21st century perspective. Multilingual Matters Ltd: Clevedon, UK .<br />
<br />
Lewis, M. Paul, & Simons, Gary. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120. [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. Paul., & Simons, Gary. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=941EGIDS2011-07-05T04:57:10Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift'' (1991). GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given in the table below.<br />
<br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons ''Assessing Endangerment: Expanding Fishman's GIDS'' (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 6a and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons ''Strategy Formulation Model for Language Development'' (2010).<br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Fishman, Joshua. A. 1991. Reversing language shift. Multilingual Matters Ltd: Clevedon, UK. <br />
<br />
Fishman, Joshua A. (ed.). 2001. Can threatened languages be saved? Reversing language shift, revisited:<br />
A 21st century perspective. Multilingual Matters Ltd: Clevedon, UK .<br />
<br />
Lewis, M. Paul, & Simons, Gary. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. Paul., & Simons, Gary. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=940EGIDS2011-07-05T04:54:22Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift'' (1991). GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given in the table below.<br />
<br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons ''Assessing Endangerment: Expanding Fishman's GIDS'' (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons ''Strategy Formulation Model for Language Development'' (2010).<br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Fishman, Joshua. A. 1991. Reversing language shift. Multilingual Matters Ltd: Clevedon, UK. <br />
<br />
Fishman, Joshua A. (ed.). 2001. Can threatened languages be saved? Reversing language shift, revisited:<br />
A 21st century perspective. Multilingual Matters Ltd: Clevedon, UK .<br />
<br />
Lewis, M. Paul, & Simons, Gary. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. Paul., & Simons, Gary. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=939EGIDS2011-07-05T04:49:22Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift'' (1991). GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given in the table below.<br />
<br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons EGIDS (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons SFM (2010).<br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Fishman, J. A. 1991. Reversing language shift. Multilingual Matters Ltd: Clevedon, UK. <br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=Language_Vitality&diff=933Language Vitality2011-07-04T03:58:29Z<p>Brian Paris: </p>
<hr />
<div>Vitality is dependent on a whole host of factors which some of the references below will help you understand.<br />
<br />
* For a stark look at the links between demography and vitality, check out the case histories of population decline and recovery on [http://www.sil.org/SILEWP/2004/silewp2004-004.htm SIL's Electronic Working Papers page]<br />
<br />
* See Lewis & Simons' [[EGIDS table]]: EGIDS is a 13 level scale that indicates language vitality. <br />
<br />
* '''IEV''': [http://surveywiki.info/images/4/4f/Indicators_of_Ethnolinguistic_Vitality.pdf Lynn Landweer's Indicators of Ethnolinguistic Vitality document] During her 15 year tenure as a surveyor in Papua New Guinea, Lynn Landweer studied the sociohistorical,socio-cultural, sociolinguistic milieu of the country. One of the results of that period of study was a model assessing ethnolinguistic vitality now referred to as the Indicators of Ethnolinguistic Vitality. This is a collection of factors that have been useful in indicating the probable direction a speech community will go relative to the maintenance of, or shift from its traditional language. (pdf file @ 66KB)<br />
<br />
* [http://www.unesco.org/culture/languages-atlas/index.php UNESCO Atlas of the World’s Languages in Danger] UNESCO’s Atlas of the World’s Languages in Danger is intended to raise awareness about language endangerment and the need to safeguard the world’s linguistic diversity among policy-makers, speaker communities and the general public, and to be a tool to monitor the status of endangered languages and the trends in linguistic diversity at the global level. The online edition provides additional information on numbers of speakers, relevant policies and projects, sources, ISO codes and geographic coordinates. This free Internet-based version of the Atlas for the first time permits wide accessibility and allows for interactivity and timely updating of information, based on feedback provided by users.<br />
[[Category:Research_Topics]]</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=932EGIDS2011-07-04T03:40:56Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift''. GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given in the table below.<br />
<br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons EGIDS (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons SFM (2010).<br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=931EGIDS2011-07-04T01:56:41Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift''. GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given below. <br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis and Simons EGIDS (2010).<br />
[[Category:Tools]]<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
====Other External Environmental Factors====<br />
It is always important to remember that external factors include more than just secular national governments. We also need to look at other level of governments from the state and provincial level to the local level. Another potential factor in the external environment is religious institutions. In many areas of the world, religious institutions have more power than the secular government. Religious schools may exist where no government schools do, in that case the stance of the religious institution is just as important as the government's, if not more so. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
from Lewis and Simons SFM (2010).<br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Strategy Formulation Model for Language Development. Unpublished.</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=930EGIDS2011-07-04T01:46:11Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift''. GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given below. <br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis, M. P., & Simons, G. F. (2010).<br />
[[Category:Tools]]<br />
<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
===FAMED Conditions Applied to EGIDS===<br />
Using this table it should be a simple task to score a language after a survey in the FAMED conditions. Using the FAMED scores an overall EGIDS score can be assigned. Remember that in order to be at any of the sustainable levels in EGIDS, the score must be at or above the sustainable level in '''all''' FAMED conditions.<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Function<br />
! align=left | Acquisition<br />
! align=left | Motivation<br />
! align=left | External Environment<br />
! align=left | Distinct Niche<br />
|-<br />
| '''4: Educational''' ''Sustainable Literacy''<br />
| Adequate vernacular literature exists in every domain for which vernacular writing is desired. <br />
| Vernacular literacy is being taught by trained teachers under the auspices of a sustainable institution. <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of reading and writing in the local language.<br />
| Official government policy calls for the cultivation of this language and cultural identity and the government has put this policy into practice by sanctioning an official orthography and using its educational institutions to transmit local language literacy. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally and in writing versus when to use a more dominant language. <br />
|-<br />
|'''5: Written'''<br />
| Enough literature exists in some domains to exemplify the value of vernacular literacy.<br />
| There are adequate materials to support vernacular literacy instruction and some members of the community are successfully using them to teach others to read and write the language.<br />
| Some members of the language community perceive the benefits of reading and writing their local language, but the majority still do not.<br />
| Official government policy encourages the development of this language. '''OR''' Official government policy has nothing to say about ethnolinguistic diversity or language development and thus raises no impediment to the use and development of this language.<br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but for writing, some members of the language community use the local language in written form for particular functions while others use a more dominant language for many of the same functions.<br />
|-<br />
| '''6a: Vigorous''' ''Sustainable Orality''<br />
| Adequate oral use exists in every domain for which oral use is desired (but there is no written use). <br />
| There is full oral transmission of the vernacular language to all children in the home (literacy acquisition, if any, is in the second language). <br />
| Members of the language community perceive the economic, social, religious, and identificational benefits of using their language orally, but they perceive no benefits in reading and writing it.<br />
| Official government policy affirms the oral use of the language, but calls for this language to be left in its current state and not developed. <br />
| Members of the language community have a set of shared norms as to when to use the local language orally versus when to use a more dominant language, but they never use the local language in written form.<br />
|-<br />
| '''6b: Threatened'''<br />
| Adequate oral use exists for some domains for which oral use is desired (but not for all).<br />
| The language is used orally within all generations but only some of the child-bearing generation are transmitting it to their children in the home. <br />
| Members of the child-bearing generation perceive the benefit of using their language orally for some purposes, but for others find more benefit in shifting to a more dominant language.<br />
| (as above)<br />
| Some members of the child-bearing generation use the local language orally for functions that were traditionally reserved for the local language, while others use a more dominant language for many of the same functions.<br />
|-<br />
| *'''7: Shifting''' *'''8a: Moribund''' *'''8b: Nearly extinct'''<br />
| There are entire generations that no longer have full oral use of the language.<br />
| The only transmission of the languages is for identificational use (often in institutional settings rather than the home).<br />
| The child-bearing generation finds no practical benefit in speaking the language, though they may still find sentimental benefit.<br />
| (as above)<br />
| (as above)<br />
|-<br />
| '''9: Dormant''' ''Sustainable Identity''<br />
| Enough oral use exists to symbolize the identity of the group (but not for full communication). '''OR''' Adequate documentation of the language exists so that revitalization would be possible.<br />
| (as above)<br />
| Members of the language community have a strong sentimental attachment to their language, but are no longer able to speak it regularly.<br />
| (as above)<br />
| The only remaining domain of local language use is identificational.<br />
|-<br />
| '''10: Extinct''' ''Sustainable History''<br />
| Enough documentation of the language exists to ensure the historical identity of the people.<br />
| There is no transmission of the language.<br />
| Descendants of the language community have abandoned all use of their heritage language and do not regret it.<br />
| Official government policy is hostile toward ethnolinguistic diversity and calls for the elimination or suppression of this language.<br />
| Descendants of the language community use the dominant language for all functions (oral and written).<br />
|}<br />
<br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=929EGIDS2011-07-03T23:46:33Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift''. GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given below. <br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis, M. P., & Simons, G. F. (2010).<br />
[[Category:Tools]]<br />
<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher.<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''xternal Environment<br />
*'''D'''istinct Niche (formerly Diglossia)<br />
<br />
===Function===<br />
Put simply, the function condition asks us, "Is the language able to function in the domains the language community wants/needs?" If a language development program wants to help a language community get their language to the sustainable orality level (EGIDS 6a) they must ensure that the language is equipped for people to use orally in everyday life. This will probably include an aspect of what Cooper calls 'modernization' (1989:149-153, ''but be sure to read this book cover to cover''). Can people talk about computers, cars, or refrigerators in their language? It is possible, and occurs frequently, that a language community uses a language other than L1 to talk about these things and be vital, but it is something to look at. Key Word development by Bible Translations (BT) organizations fit in quite nicely here.<br />
<br />
A language moving toward sustainable literacy (EGIDS level 4) needs to have an orthography and a corpus that people want to read. You can see now that BT organizations excel in Function. <br />
<br />
===Acquisition===<br />
Here we are talking of how people learn to speak, and at higher levels read and write their language. What social structures are in place to help children learn to speak their language? At lower levels, language development in Acquisition could include encouraging older generations to teach their children and grandchildren to speak their language. At higher levels it will include literacy classes, or advocating for government schools to be taught in and teach the language. Again, BT organizations excel here. <br />
<br />
===Motivation===<br />
In order for a language to be spoken, read, or written, people must want to do those things. Simply expanding the Functions of a language and making Acquisition possible will never be enough. Advocacy in the community will be essential, but never overlook the felt needs of the community. If the community feels there is no economic future in speaking their language, no amount of advocacy will change their minds. The community must have its issues answered one-by-one and with care. If people can see their social, economic, and religious needs can be met by their language, the motivation exists for them to continue to speak it. <br />
<br />
The same is true with literacy. A community needs to feel motivated to use their language in a written form for sustainable literacy to be achieved. Can their social, economic, and religious needs be met by the written form of their language? If so, sustainable literacy is possible. <br />
<br />
===External Environment===<br />
As the title suggests, this condition exists completely outside the control of the language community. If the government over the language community is against the use of the language, it will be very difficult for that community to retain sustainable orality. Simply speaking there are three different stances a government can take towards a language:<br />
*Negative<br />
*Neutral <br />
*Positive <br />
<br />
====Negative Government====<br />
If there is a government policy against a language, and it is carried out (there is a difference between policy and action) it will be hard for that language community to retain use of their language, in literacy, orality, and possible even as a part of their heritage. <br />
<br />
====Neutral Government====<br />
A neutral government has no policy against a language, but it also does not have one supporting the language. Primarily, this means there is no funding. Without funding from the government education in the language will be difficult or impossible. This means that sustainable orality is possible under a neutral government, but sustainable literacy will be very difficult, if not impossible. One other aspect of a neutral government is prestige. A language that the government doesn't support lacks prestige compared to a language that does have support. <br />
<br />
Another important note here, a government can in fact have a positive policy toward a language, but if policy is not backed up with action it remains a neutral government. Some governments have hundreds of minority languages within its borders and supporting them all is just financially impossible. A positive policy is on the books and in an ideal world this government would have all the funds it needs to support every language, but reality intervenes, and practically the government remains neutral. <br />
<br />
====Positive Government====<br />
A government that is positive towards a language has a positive policy on the books, and backs it up, primarily with funding. Funding provides a language community with the possibility of sustainable literacy through institutionalized education in and of the language. A positive government can also help towards a high motivation to learn/use the language as well, but not necessarily. <br />
<br />
===Distinct Niche===<br />
The world is multilingual. In order for a language to be spoken in a multilingual society it must have a place. For sustainability to be possible at an level, the place of the language must be established by the society and held there through social norms. This can be thought of mainly in terms of language domains. In what contexts, with whom, where, and which topics, are different languages used in a society? These are the questions that need to be assessed. Monolingualism should not be the goal of a language development project. A stable set of social norms governing when a language is used will ensure the future of a language in that society. If there is a shift in those social norms, sustainability is threatened. <br />
<br />
In previous literature this was called 'Diglossic Norms'. Everything that was said of it applies here. <br />
<br />
==Suggested Readings==<br />
Cooper, Robert L. 1989. Language Planning and Social Change. Cambridge University Press: Cambridge. <br />
<br />
Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=926EGIDS2011-07-01T06:41:07Z<p>Brian Paris: </p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
EGIDS is an expansion of Joshua Fishman's Graded Intergenerational Disruption Scale. Fishman first introduced GIDS in his book ''Reversing Language Shift''. GIDS was designed with European languages in mind, especially Yiddish which is close to Fishman's heart. When GIDS was applied to languages outside of Europe, problems arose. Paul Lewis and Gary Simons took the task of expanding GIDS so that any language in the world could be scored using it, hence the ''Expanded'' Intergenerational Disruption Scale. Each level has a number and label, given below. <br />
===EGIDS Table===<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education. This is considered the level of sustainable literacy. In order to be scored a 4 the language must be at, or above a 4 in all FAMED conditions.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language. This is considered the level of sustainable orality. In order to be scored a 6a the language must be at, or above a 6a in all FAMED conditions.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency. This is the level of sustainable identity. This is the state where no fully proficient speakers remain but the language is still closely associated with the community identity and is used as a symbolic marker and reinforcer of that identity.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes. This is the level of sustainable history.<br />
|}<br />
<br />
from Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
[[Category:Tools]]<br />
<br />
<br />
==Sustainable Use Model==<br />
The EGIDS table above references levels of sustainability. There are four levels of sustainable use: <br />
*Sustainable History: This corresponds to EGIDS level 10<br />
*Sustainable Identity: This corresponds to EGIDS level 9<br />
*Sustainable Orality: This corresponds to EGIDS level 6a<br />
*Sustainable Literacy: This corresponds to EGIDS level 4<br />
<br />
The idea is that a language is in a transitory state if it resides between these sustainable levels. It will either move up the scale toward a higher level of sustainability if active language development is occurring, or it will slide down the scale to a lower level of sustainability if there is no language development occurring. So if a language is a 6b, it is missing something crucial to keep up from the sustainable orality level of 6a. If something is not done to develop the language, it will never be a 61 and will in fact slide down to the sustainable identity level, EGIDS 9, eventually. <br />
<br />
===Sustainable History===<br />
A language is at the level of sustainable history when there are no longer any speakers of the language (L1 or otherwise), but there is enough documentation and it is being stored in a way to make it retrievable. All FAMED conditions must be at a level 10 or higher. See [[REAP]]<br />
<br />
===Sustainable Identity===<br />
A language is at the level of sustainable identity when there is a group of people who identify with the language as a part of their heritage, but there are still no speakers. All FAMED conditions must be at a level 9 or higher.<br />
<br />
===Sustainable Orality===<br />
A language is at the level of sustainable orality when the entire language community is using the language orally. This does not assume monolingualism, but that in a multilingual community, the language has its place and all members of the community use it according to those social norms. Also transmission to children is occurring in the entire community. All FAMED conditions must be at a level 6a or higher.<br />
<br />
===Sustainable Literacy===<br />
A language is at the level of sustainable literacy when the language has a written form, a corpus of some kind, and (most importantly) a sustainable institution teaching literacy to the community. A sustainable institution is most likely going to be government schools, but may be run by an NGO, or the community itself in some contexts. All FAMED conditions must be at a level 4 or higher. <br />
<br />
==FAMED Conditions==<br />
The FAMED conditions have been referenced several times already in this page. They are:<br />
*'''F'''unction<br />
*'''A'''cquisition <br />
*'''M'''otivation<br />
*'''E'''nvironment<br />
*'''D'''istinct Niche (formerly Diglossia)</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS&diff=924EGIDS2011-07-01T05:34:02Z<p>Brian Paris: moved EGIDS table to EGIDS</p>
<hr />
<div>==Expanded Graded Intergenerational Disruption Scale==<br />
<br />
{|class=wikitable border=0 cellpadding=5<br />
|-<br />
! align=left | Level<br />
! align=left | Label<br />
! align=left | Description<br />
|-<br />
| 0<br />
| '''International'''<br />
| The language is used internationally for a broad range of functions.<br />
|-<br />
| 1<br />
| '''National'''<br />
| Language used in education, work, mass media, govt at the nationwide level.<br />
|-<br />
| 2<br />
| '''Regional'''<br />
| The language is used for local and regional mass media and govt services.<br />
|-<br />
| 3<br />
| '''Trade'''<br />
| The language is used for local and regional work by both insiders and outsiders.<br />
|-<br />
| 4<br />
| '''Educational'''<br />
| Literacy in language is being transmitted through a system of public education.<br />
|-<br />
| 5<br />
| '''Written'''<br />
| The language is used orally by all generations and is effectively used in written form in parts of the community.<br />
|-<br />
| 6a<br />
| '''Vigorous'''<br />
| The language is used orally by all generations and is being learned by children as their first language.<br />
|-<br />
| 6b<br />
| '''Threatened'''<br />
| The language is used orally by all generations but only some of the child-bearing generation are transmitting it to their children.<br />
|-<br />
| 7<br />
| '''Shifting'''<br />
| The child-bearing generation knows the language well enough to use it among themselves but none are transmitting it to their children.<br />
|-<br />
| 8a<br />
| '''Moribund'''<br />
| The only remaining active speakers of the language are members of the grandparent generation.<br />
|-<br />
| 8b<br />
| '''Nearly Extinct'''<br />
| The only remaining speakers of the language are members of the grandparent generation or older who have little opportunity to use the language.<br />
|-<br />
| 9<br />
| '''Dormant'''<br />
| The language serves as a reminder of heritage identity for an ethnic community. No one has more than symbolic proficiency.<br />
|-<br />
| 10<br />
| '''Extinct'''<br />
| No one retains a sense of ethnic identity associated with the language, even for symbolic purposes.<br />
|}<br />
<br />
from Lewis, M. P., & Simons, G. F. (2010). Assessing Endangerment: Expanding Fishman's GIDS. Romanian Review of Linguistics, 55(2), 103-120 [http://www.lingv.ro/resources/scm_images/RRL-02-2010-Lewis.pdf available online]<br />
[[Category:Tools]]</div>Brian Parishttps://surveywiki.info/index.php?title=EGIDS_table&diff=925EGIDS table2011-07-01T05:34:02Z<p>Brian Paris: moved EGIDS table to EGIDS</p>
<hr />
<div>#REDIRECT [[EGIDS]]</div>Brian Parishttps://surveywiki.info/index.php?title=Language_Vitality&diff=923Language Vitality2011-07-01T04:13:15Z<p>Brian Paris: </p>
<hr />
<div>Vitality is dependent on a whole host of factors which some of the references below will help you understand.<br />
<br />
* For a stark look at the links between demography and vitality, check out the case histories of population decline and recovery on [http://www.sil.org/SILEWP/2004/silewp2004-004.htm SIL's Electronic Working Papers page]<br />
<br />
* See Lewis & Simons' [[EGIDS table]]: EGIDS is a 13 level scale that indicates language vitality. <br />
<br />
* '''IEV''': [http://surveywiki.info/images/4/4f/Indicators_of_Ethnolinguistic_Vitality.pdf Lynn Landweer's Indicators of Ethnolinguistic Vitality document] During her 15 year tenure as a surveyor in Papua New Guinea, Lynn Landweer studied the sociohistorical,socio-cultural, sociolinguistic milieu of the country. One of the results of that period of study was a model assessing ethnolinguistic vitality now referred to as the Indicator of Ethnolinguistic Vitality. This is a collection of factors that have been useful in indicating the probable direction a speech community will go relative to the maintenance of, or shift from its traditional language. (pdf file @ 66KB)<br />
<br />
* [http://www.unesco.org/culture/languages-atlas/index.php UNESCO Atlas of the World’s Languages in Danger] UNESCO’s Atlas of the World’s Languages in Danger is intended to raise awareness about language endangerment and the need to safeguard the world’s linguistic diversity among policy-makers, speaker communities and the general public, and to be a tool to monitor the status of endangered languages and the trends in linguistic diversity at the global level. The online edition provides additional information on numbers of speakers, relevant policies and projects, sources, ISO codes and geographic coordinates. This free Internet-based version of the Atlas for the first time permits wide accessibility and allows for interactivity and timely updating of information, based on feedback provided by users.<br />
[[Category:Research_Topics]]</div>Brian Parishttps://surveywiki.info/index.php?title=UserWiki:Brian_Paris&diff=919UserWiki:Brian Paris2011-07-01T03:34:16Z<p>Brian Paris: import user wiki</p>
<hr />
<div>BA in Biblical Studies (minor in cross-cultural ministries and Biblical languages) from Mid-Atlantic Christian University (formerly Roanoke Bible College, Elizabeth City, NC) 2006<br />
<br />
MA in Language Development (emphasis in survey) from the Graduate Institute of Applied Linguistics (Dallas, TX) 2010<br />
<br />
Pioneer Bible Tanslators surveyor in PNG, currently serving as an intern in the SIL office.</div>Brian Parishttps://surveywiki.info/index.php?title=Attitudes&diff=918Attitudes2011-07-01T03:16:57Z<p>Brian Paris: </p>
<hr />
<div>The following can be used to assess attitudes:<br />
* [[Questionnaires]] <br />
* [[Interviews]]<br />
* [[Matched-Guise]]<br />
* [[Observation]]<br />
* [[Commitment Measures]]<br />
* [[Participatory Methods]]<br />
<br />
=Background Reading=<br />
Some of the following are useful readings to help you gain a deeper understanding of the importance of language attitudes in assessment.<br />
==On this wiki==<br />
* A [[Media:Landweer_-_Language_Attitudes.pdf|paper by Lynn Landweer]] from 1988.<br />
<br />
==On Google Books==<br />
* '''Attitudes and Language: Foundational Issues''' - chapter 1 from Colin Baker's book ''[http://books.google.com/books?id=uC24FqNcfXYC Attitudes & Language]''.<br />
* '''Choosing a Code''' - chapter 4 from Ronald Wardhaugh's book ''[http://books.google.com/books?id=JELvevZ1q5UC An Introduction to Sociolinguistics]''.<br />
[[Category:Research_Topics]]<br />
<br />
==Paper Books==<br />
Shuy, Roger W. and Ralph W. Fasold eds. 1973. Language Attitudes: Current Trends and Prospects. Georgetown University Press: Washington D.C.</div>Brian Parishttps://surveywiki.info/index.php?title=Attitudes&diff=917Attitudes2011-07-01T03:16:15Z<p>Brian Paris: </p>
<hr />
<div>The following can be used to assess attitudes:<br />
* [[Questionnaires]] <br />
* [[Interviews]]<br />
* [[Matched-Guise]]<br />
* [[Observation]]<br />
* [[Commitment Measures]]<br />
* [[Participatory Methods]]<br />
<br />
=Background Reading=<br />
Some of the following are useful readings to help you gain a deeper understanding of the importance of language attitudes in assessment.<br />
==On this wiki==<br />
* A [[Media:Landweer_-_Language_Attitudes.pdf|paper by Lynn Landweer]] from 1988.<br />
<br />
==On Google Books==<br />
* '''Attitudes and Language: Foundational Issues''' - chapter 1 from Colin Baker's book ''[http://books.google.com/books?id=uC24FqNcfXYC Attitudes & Language]''.<br />
* '''Choosing a Code''' - chapter 4 from Ronald Wardhaugh's book ''[http://books.google.com/books?id=JELvevZ1q5UC An Introduction to Sociolinguistics]''.<br />
[[Category:Research_Topics]]<br />
<br />
===Paper Books===<br />
Shuy, Roger W. and Ralph W. Fasold eds. 1973. Language Attitudes: Current Trends and Prospects. Georgetown University Press: Washington D.C.</div>Brian Parishttps://surveywiki.info/index.php?title=Matched-Guise&diff=916Matched-Guise2011-07-01T03:13:57Z<p>Brian Paris: </p>
<hr />
<div>{{data_collection_tools<br />
}}<br />
<br />
==Introduction==<br />
A matched guise test is done primarily to research language [[attitudes]]. Simply put a person hears a text read in two different languages by the same person. The subject is supposed to think they are two different people, hence 'guise'. The subject then answers a series of questions that will reveal (hopefully) the attitudes he has towards speakers of the languages tested. The test is 'matched' in that the speaker is the same person and he is reading the same text. <br />
<br />
Matched Guise Tests typically have 3 steps to them:<br />
<br />
{| class="wikitable" border="1" style="background:#FFEFBF; border: 1px solid #FFB85C;"<br />
|-<br />
| Step 1<br />
| Creation of the test<br />
|-<br />
| Step 2<br />
| Implementing the test<br />
|-<br />
| Step 3<br />
| Analyzing the results<br />
|}<br />
<br />
This page will detail procedures for each of the steps.<br />
<br />
==Creation of the test==<br />
<br />
A matched guise test is created by finding a person who speaks the languages you are studying. The test usually looks at 2 languages, such as English and Spanish in the USA. To create a test for this scenario, you would find someone fluent in English and Spanish. <br />
<br />
Once you have this person, you record him reading the same text in both languages. <br />
<br />
Apart from this you develop a questionnaire that your subjects will take. You want the answers to these questions to reveal the attitudes the subject has in regards to speakers of the languages tested. This will be culturally informed. In some contexts asking about the height of the speaker will reveal perceived prestige, or lack of it. In some contexts asking about the speakers income, or level of education will be essential, while in others the question will not even make sense to the subject. Look at other parts of this wiki for help on developing questionnaires and preforming interviews. <br />
<br />
==Implementing the test==<br />
<br />
Assuming you have done the work of defining your population and applied the appropriate [[sampling]] techniques, you give the test to each subject. You take each subject and randomly play for him one of the readings. Then ask him the prepared questions, or fill out a questionnaire you have designed, as the situation calls for. Record the answers in whatever form seems most appropriate. Of course do as little as possible to affect the subject as he answers the questions. <br />
<br />
Repeat this process for all subjects. <br />
<br />
==Analyzing the results==<br />
<br />
Refer to other sections of this wiki for information on [[Statistics]] to help with your analysis. <br />
<br />
Be sure to remember what it is you have discovered with this test, and what you have not discovered. You know (or do you) what a sample of people think about a recording. This in itself is not language attitudes. You are taking the answers and extrapolating language attitudes from it. So, be careful about how strongly you state your findings and what you assume from your data. This is of course true for all the tests we do. <br />
<br />
==Variations==<br />
There have been numerous variations to this test. It has been used to find dialect attitudes (see Shuy and Fasold 1973). Researchers have used different speakers for their recordings. This takes the 'matched' aspect out of the test and introduces other variables. However, it does make each recording more natural. <br />
<br />
==Further Reading==<br />
Shuy, Roger W. and Ralph W. Fasold eds. 1973. Language Attitudes: Current Trends and Prospects. Georgetown University Press: Washington D.C.</div>Brian Parishttps://surveywiki.info/index.php?title=Matched-Guise&diff=915Matched-Guise2011-07-01T03:10:36Z<p>Brian Paris: </p>
<hr />
<div>{{data_collection_tools<br />
}}<br />
<br />
==Introduction==<br />
A matched guise test is done primarily to research language attitudes. Simply put a person hears a text read in two different languages by the same person. The subject is supposed to think they are two different people, hence 'guise'. The subject then answers a series of questions that will reveal (hopefully) the attitudes he has towards speakers of the languages tested. The test is 'matched' in that the speaker is the same person and he is reading the same text. <br />
<br />
Matched Guise Tests typically have 3 steps to them:<br />
<br />
{| class="wikitable" border="1" style="background:#FFEFBF; border: 1px solid #FFB85C;"<br />
|-<br />
| Step 1<br />
| Creation of the test<br />
|-<br />
| Step 2<br />
| Implementing the test<br />
|-<br />
| Step 3<br />
| Analyzing the results<br />
|}<br />
<br />
This page will detail procedures for each of the steps.<br />
<br />
==Creation of the test==<br />
<br />
A matched guise test is created by finding a person who speaks the languages you are studying. The test usually looks at 2 languages, such as English and Spanish in the USA. To create a test for this scenario, you would find someone fluent in English and Spanish. <br />
<br />
Once you have this person, you record him reading the same text in both languages. <br />
<br />
Apart from this you develop a questionnaire that your subjects will take. You want the answers to these questions to reveal the attitudes the subject has in regards to speakers of the languages tested. This will be culturally informed. In some contexts asking about the height of the speaker will reveal perceived prestige, or lack of it. In some contexts asking about the speakers income, or level of education will be essential, while in others the question will not even make sense to the subject. Look at other parts of this wiki for help on developing questionnaires and preforming interviews. <br />
<br />
==Implementing the test==<br />
<br />
Assuming you have done the work of defining your population and applied the appropriate [[sampling]] techniques, you give the test to each subject. You take each subject and randomly play for him one of the readings. Then ask him the prepared questions, or fill out a questionnaire you have designed, as the situation calls for. Record the answers in whatever form seems most appropriate. Of course do as little as possible to affect the subject as he answers the questions. <br />
<br />
Repeat this process for all subjects. <br />
<br />
==Analyzing the results==<br />
<br />
Refer to other sections of this wiki for information on [[Statistics]] to help with your analysis. <br />
<br />
Be sure to remember what it is you have discovered with this test, and what you have not discovered. You know (or do you) what a sample of people think about a recording. This in itself is not language attitudes. You are taking the answers and extrapolating language attitudes from it. So, be careful about how strongly you state your findings and what you assume from your data. This is of course true for all the tests we do. <br />
<br />
==Variations==<br />
There have been numerous variations to this test. It has been used to find dialect attitudes (see Shuy and Fasold 1973). Researchers have used different speakers for their recordings. This takes the 'matched' aspect out of the test and introduces other variables. However, it does make each recording more natural. <br />
<br />
==Further Reading==<br />
Shuy, Roger W. and Ralph W. Fasold eds. 1973. Language Attitudes: Current Trends and Prospects. Georgetown University Press: Washington D.C.</div>Brian Parishttps://surveywiki.info/index.php?title=Matched-Guise&diff=914Matched-Guise2011-07-01T03:06:01Z<p>Brian Paris: </p>
<hr />
<div>{{data_collection_tools<br />
}}<br />
<br />
==Introduction==<br />
A matched guise test is done primarily to research language attitudes. Simply put a person hears a text read in two different languages by the same person. The subject is supposed to think they are two different people, hence 'guise'. The subject then answers a series of questions that will reveal (hopefully) the attitudes he has towards speakers of the languages tested. The test is 'matched' in that the speaker is the same person and he is reading the same text. <br />
<br />
Matched Guise Tests typically have 3 steps to them:<br />
<br />
{| class="wikitable" border="1" style="background:#FFEFBF; border: 1px solid #FFB85C;"<br />
|-<br />
| Step 1<br />
| Creation of the test<br />
|-<br />
| Step 2<br />
| Implementing the test<br />
|-<br />
| Step 3<br />
| Analyzing the results<br />
|}<br />
<br />
This page will detail procedures for each of the steps.<br />
<br />
==Creation of the test==<br />
<br />
A matched guise test is created by finding a person who speaks the languages you are studying. The test usually looks at 2 languages, such as English and Spanish in the USA. To create a test for this scenario, you would find someone fluent in English and Spanish. <br />
<br />
Once you have this person, you record him reading the same text in both languages. <br />
<br />
Apart from this you develop a questionnaire that your subjects will take. You want the answers to these questions to reveal the attitudes the subject has in regards to speakers of the languages tested. This will be culturally informed. In some contexts asking about the height of the speaker will reveal perceived prestige, or lack of it. In some contexts asking about the speakers income, or level of education will be essential, while in others the question will not even make sense to the subject. Look at other parts of this wiki for help on developing questionnaires and preforming interviews. <br />
<br />
==Implementing the test==<br />
<br />
Assuming you have done the work of defining your population and applied the appropriate sampling techniques, you give the test to each subject. You take each subject and randomly play for him one of the readings. Then ask him the prepared questions, or fill out a questionnaire you have designed, as the situation calls for. Record the answers in whatever form seems most appropriate. Of course do as little as possible to affect the subject as he answers the questions. <br />
<br />
Repeat this process for all subjects. <br />
<br />
==Analyzing the results==<br />
<br />
Refer to other sections of this wiki for information on [[Statistics]]. <br />
<br />
Be sure to remember what it is you have discovered with this test, and what you have not discovered. You know (or do you) what a sample of people think about a recording. This in itself is not language attitudes. You are taking the answers and extrapolating language attitudes from it. So, be careful about how strongly you state your findings and what you assume from your data. This is of course true for all the tests we do. <br />
<br />
==Variations==<br />
There have been numerous variations to this test. It has been used to find dialect attitudes (see Shuy and Fasold 1973). Researchers have used different speakers for their recordings. This takes the 'matched' aspect out of the test and introduces other variables. However, it does make each recording more natural. <br />
<br />
==Further Reading==<br />
Shuy, Roger W. and Ralph W. Fasold eds. 1973. Language Attitudes: Current Trends and Prospects. Georgetown University Press: Washington D.C.</div>Brian Parishttps://surveywiki.info/index.php?title=Matched-Guise&diff=910Matched-Guise2011-07-01T01:42:33Z<p>Brian Paris: Created page with '{{data_collection_tools }} ==Introduction== A matched guise test is done primarily to research language attitudes. Simply put a person hears a text read in two different languag…'</p>
<hr />
<div>{{data_collection_tools<br />
}}<br />
<br />
==Introduction==<br />
A matched guise test is done primarily to research language attitudes. Simply put a person hears a text read in two different languages by the same person. The subject is supposed to think they are two different people, hence 'guise'. The subject then answers a series of questions that will reveal (hopefully) the attitudes he has towards speakers of the languages tested. The test is 'matched' in that the speaker is the same person and he is reading the same text. <br />
<br />
Matched Guise Tests typically have 3 steps to them:<br />
<br />
{| class="wikitable" border="1" style="background:#FFEFBF; border: 1px solid #FFB85C;"<br />
|-<br />
| Step 1<br />
| Creation of the test<br />
|-<br />
| Step 2<br />
| Implementing the test<br />
|-<br />
| Step 3<br />
| Analyzing the results<br />
|}<br />
<br />
This page will detail procedures for each of the steps.<br />
<br />
==Creation of the test==<br />
<br />
A matched guise test is created by finding a person who speaks the languages you are studying. The test usually looks at 2 languages, such as English and Spanish in the USA. To create a test for this scenario, you would find someone fluent in English and Spanish. <br />
<br />
Once you have this person, you record him reading the same text in both languages. <br />
<br />
Apart from this you develop a questionnaire that your subjects will take. You want the answers to these questions to reveal the attitudes the subject has in regards to speakers of the languages tested. This will be culturally informed. In some contexts asking about the height of the speaker will reveal perceived prestige, or lack of it. In some contexts asking about the speakers income, or level of education will be essential, while in others the question will not even make sense to the subject. Look at other parts of this wiki for help on developing questionnaires and preforming interviews. <br />
<br />
==Implementing the test==<br />
<br />
Assuming you have done the work of defining your population and applied the appropriate sampling techniques, you give the test to each subject. You take each subject and randomly play for him one of the readings. Then ask him the prepared questions, or fill out a questionnaire you have designed, as the situation calls for. Record the answers in whatever form seems most appropriate. Of course do as little as possible to affect the subject as he answers the questions. <br />
<br />
Repeat this process for all subjects. <br />
<br />
==Analyzing the results==<br />
<br />
Refer to other sections of this wiki for information on statistical analysis. <br />
<br />
Be sure to remember what it is you have discovered with this test, and what you have not discovered. You know (or do you) what a sample of people think about a recording. This in itself is not language attitudes. You are taking the answers and extrapolating language attitudes from it. So, be careful about how strongly you state your findings and what you assume from your data. This is of course true for all the tests we do. <br />
<br />
==Variations==<br />
There have been numerous variations to this test. It has been used to find dialect attitudes (see Shuy and Fasold 1973). Researchers have used different speakers for their recordings. This takes the 'matched' aspect out of the test and introduces other variables. However, it does make each recording more natural. <br />
<br />
==Further Reading==<br />
Shuy, Roger W. and Ralph W. Fasold eds. 1973. Language Attitudes: Current Trends and Prospects. Georgetown University Press: Washington D.C.</div>Brian Paris