Language is Land and Land is Language — Notes

Introduction

This document summarizes the collaborative opinion piece “Language is land, land is language: The importance of Indigenous languages” by Susan Chiblow (Anishinaabe) and Paul J. Meighan (Gàidheal), written from personal perspectives on Anishinaabemowin (Ojibwe) and Gàidhlig (Scottish Gaelic). The authors argue for the maintenance and revitalization of Indigenous languages, particularly during climate and humanitarian crises, and frame their discussion around five starting points: (1) why Indigenous languages are important; (2) the effects of colonization on Indigenous languages; (3) the connections and responsibilities to the land, including Traditional Ecological Knowledge (TEK), embedded in Indigenous languages; (4) the importance of land-based learning, full language immersion, and the challenges of implementing these strategies for language maintenance and revitalization; and (5) where we can go from here. They emphasize that they are not fluent speakers but learners who offer personal responses to these prompts and highlight language’s inseparable link to land.

Positionality

Susan Chiblow introduces herself in Anishinaabemowin and explains the culturally important practice of self-introduction in one’s language, including sharing spirit name, clan, origin, and residence to receive guidance from beings and lands. Paul Meighan-Chiblow presents as a Gael from Glasgow, Scotland, who grew up in Glaschu and has strong ties to Uibhist a Deas (South Uist) in Na h’Eileanan Siar. He notes that Gaelic was not offered as a school subject when he was younger, that older generations recall punishment for speaking Gaelic, and that Gaelic is not officially recognized in the UK. He emphasizes his current efforts toward reclaiming Gaelic and his research in Indigenous language revitalization, acknowledging both authors’ journeys and responsibilities to future generations. Both writers stress they are learners rather than fluent speakers and express their shared aim to articulate why Indigenous languages are important and why the concept “language is land and land is language” matters.

Why Indigenous languages are important

Susan explains that introductions in one’s language carry information beyond courtesy: language reveals identity (name), social roles (clan), and connections to the world (place of origin). She cites that Anishinaabemowin is the language of Anishinaabe peoples (Ojibway, Ottawa, Potawatomi, Algonquin) and that Elders and language speakers stress that minobimaadiziwin (the good life), governing laws, and g’giikendaaswinmin (our knowledge) are embedded in Anishinaabemowin. Paul emphasizes a relational, land- and place-based view of language, describing Indigenous languages as ecological encyclopedias and ancestral guides. He provides the Gaelic example Caolas bogadh na mara (“the dipping narrows of the sea”) to illustrate how place-names encode specialized ecological knowledge for daily work (e.g., fishing). He warns that dominant languages like English can decontextualize language from land, enabling land exploitation when place-based connections are weakened.

Paul argues that Indigenous languages carry centuries of knowledge that, if not passed on, diminishes humanity’s collective wisdom. He contrasts this with dominant languages, which often carry legacies of imperialism and may become detached from historical context, land, and place. He notes the urgency of Indigenous languages and knowledges in addressing current climate and humanitarian crises.

Effects of colonization on Indigenous languages

Susan outlines the colonizer’s aim to erase Indigenous peoples and languages, describing the erasure of governance, teachings, and worldviews through linguistic and cultural suppression. She cites the Truth and Reconciliation Commission of Canada (2015: 154) stating that almost ninety surviving Aboriginal languages in Canada are under serious threat of extinction. Statistics Canada (2011) data are presented to illustrate language decline: out of a population of roughly 33 million, about 28 million speak English, about 10 million speak French, and 213,400 speak an Aboriginal language. Susan emphasizes that Indigenous languages in Canada have faced near-total loss, leading to the erosion of original governance systems and teachings, and to divisions within communities as governance shifts from clans to elected systems. She argues that colonization has imposed English and de-emphasized Indigenous languages in educational spaces, contributing to the belief that Indigenous languages are impediments to capitalism, which favors wholistic reciprocity and land-based knowledge.

Paul adds that hundreds of Indigenous languages have gone extinct or remain critically endangered due to colonial practices, including assimilation policies, land dispossession, discriminatory laws, and forms of linguicide, historicide, and genocide (e.g., residential schools in Canada). He references the United Nations Permanent Forum on Indigenous Issues (2018) noting that one Indigenous language dies every two weeks. He argues that language loss is not natural; it is unleashed by deliberate policies and violence and is perpetuated by ongoing colonial practices. He also points out that Indigenous languages are not granted official language status alongside dominant languages in places like the UK or Canada, and that the ongoing effects of colonization are insufficiently represented in mainstream education.

Responsibilities and connections to the land embedded in Indigenous languages

Susan discusses how Anishinaabe connections—reciprocity and responsibility—are embedded in language, together with ways of knowing and being, often described as Traditional Ecological Knowledge (TEK). TEK is described as a knowledge system—part practice, part belief—centered on relationships and responsibility toward land and living beings, and is essential for sustainability. She emphasizes that Anishinaabemowin actions embody reciprocity and relationships to the land, and TEK has robust links to environmental knowledge.

Paul presents Indigenous language and land as inseparable, describing a multi-dimensional relationship (mental, emotional, spiritual, physical) that includes responsibility to the land and living sustainably. He introduces Dùthchas (Gaelic) as a difficult-to-translate term capturing birth ties, hereditary homeland, and a deep connection to place. He quotes Gaelic conceptions that stress ecological balance among all inhabitants and entities, both human and non-human. He provides Gaelic examples of place-names that encode landscape knowledge, such as Alltan Èisg (small burn/stream of fish), Fèith Gaineimh Mhòr (the big sandy bog-stream), and Loch nam Breac Mòra (loch of the big trout), as well as historical references like Clett na Cairidh (rock of the weir) connected to Norse influence. These examples illustrate how language encodes land-based knowledge and responsibilities.

Why land-based learning and full language immersion are important, and challenges in implementing these strategies

Susan emphasizes that Elders insist everything derives from the land—food, medicines, knowledge, and Anishinaabemowin. Language is action-based, and learning through land-based activities maintains connections, knowledge, modes of being, and relationships. She argues that full language immersion is necessary for true fluency, as language classes alone (online or in-person) do not produce fluent speakers. Immersion is costly and time-consuming, and governments frequently do not allocate adequate funds to support full immersion. Many people cannot afford to take time away from daily life to participate.

Paul stresses that language learning and transmission must occur on the land and within the home community, with immersive learning conducted entirely in the Indigenous language to avoid reducing Indigenous worldviews to English language binaries or colonial mindsets. He notes that much can be lost in translation, including TEK and Indigenous teachings. He argues for strategies that support the remaining proficient speakers (e.g., Elders) to foster emerging speakers, and for community-level strategies that nurture local dialects and use. He also highlights the need for support mechanisms to address trauma and the legacies of colonization within language learning, acknowledging that language reclamation intersects with healing.

Where to go from here, in the view of the two authors, centers on policy, funding, and community-led initiatives. Susan calls for a portion of lands-derived revenues to support Indigenous language revitalization, arguing for regionally tailored strategies that reflect the diversity of Indigenous languages in Canada. She draws a comparison with New Zealand, noting that while New Zealand has one dominant Indigenous language, Canada has multiple languages, suggesting regional strategies to address linguistic diversity. She contends that Indigenous worldviews embedded in language are essential for addressing environmental crises and that revitalization benefits all life.

Paul advocates for formal recognition and sustained funding at federal and provincial levels to enable self-determined, culturally responsive education and official language recognition. He argues that policies must go beyond performative commitments and should be complemented by grassroots, community-led, land-based programs that are responsive to community needs, dialects, and language use, and that build community capacity and healing from colonization harms. He stresses the importance of creating spaces for Indigenous communities to exchange strategies and share knowledge, thereby supporting trauma-informed language learning.

Where we can go from here

The authors propose concrete steps that align with Indigenous sovereignty and sustainable language revitalization. Susan suggests regional language revitalization strategies funded by revenue-sharing from Indigenous lands and government investments, emphasizing that successful strategies in other countries (e.g., New Zealand) can guide but must be adapted to Canada’s linguistic diversity. They argue that internationally recognized Indigenous worldviews are vital to addressing environmental and humanitarian crises, and that revitalizing Indigenous languages will benefit all beings.

Paul calls for explicit, long-term commitments from federal and provincial governments to fund Indigenous language education, ensure official language status where applicable, and support self-determined, culturally responsive curricula. He emphasizes community-led and land-based initiatives that are culturally grounded and designed by Indigenous peoples to reflect local dialects and practices. He also highlights the value of expanded spaces for dialogue among Indigenous communities to share strategies and overcome trauma-related barriers to language learning.

Concluding remarks

The central refrain of the piece is: Language is land and land is language. Indigenous languages transmit unique ways of understanding and relating to the world, and safeguarding these languages and knowledge systems is essential for addressing current climate and humanitarian crises. The authors reiterate that their analysis is grounded in lived experience and that even as learners, they advocate for recognition, resources, and respectful partnerships to advance language revitalization and decolonization.

Ethical, philosophical, and practical implications

  • Epistemic humility: The authors model a stance of being learners rather than fluent authorities, acknowledging the depth and complexity of Indigenous knowledge systems.

  • Land-based epistemologies: Language encodes place-based knowledge that shapes responsible relationships with land, water, and all beings; erasing language risks erasing this knowledge base.

  • Decolonization of education: The need to move beyond English-centric curricula toward Indigenous-language curricula that reflect TEK and community-defined goals.

  • Trauma-informed pedagogy: Recognizing the intergenerational harms of colonization and ensuring learning environments support healing and resilience.

  • Policy and funding: The shift from rhetoric to substantive policy commitments and sustainable funding is essential for long-term revitalization.

  • Cross-cultural exchange: While learning from Indigenous languages, mutual respect and consent are required in sharing knowledge and implementing strategies.

References (as cited in the piece)

  • Johnston B (2011) Think Indian; Languages are Beyond Price. Weirton, Ontario: Kegedonce Press.

  • MacKinnon I and Brennan R (2012) Dùthchas Na Mara/Belonging to the Sea: Exploring the Cultural Roots of Maritime Conflict on Gaelic Speaking Islands in Scotland and Ireland. Eirinn is Alba/SAMS/Scottish Crofting Federation.

  • Statistics Canada (2011) Aboriginal languages in Canada. Available at: https://www12.statcan.gc.ca/census-recensement/2011/as-sa/98-314-x/98-314-x2011003_3-eng.cfm#b1

  • Truth and Reconciliation Commission of Canada (2015) Truth and reconciliation commission of Canada: Calls to action. Available at: http://nctr.ca/assets/reports/CallstoAction_English2.pdf

  • United Nations Permanent Forum on Indigenous Issues (2018) Indigenous Languages. United Nations Department of Public Information. Available at: https://www.un.org/development/desa/indigenouspeoples/wp-content/uploads/sites/19/2018/04/Indigenous-Languages.pdf

  • Whyte KP (2013) On the role of traditional ecological knowledge as a collaborative concept: a philosophical study. Ecological Processes 2(1): 7.

Author biographies

Ogamauh annag qwe (Susan Chiblow) is a crane clan member, raised in Garden River First Nation, with extensive work in environmental fields; PhD candidate at York University focusing on N’bi G’giikendaaswinmin (Our knowledge of water). She has received the Vanier Graduate Scholarship and is a Pre-Doctoral Fellow in Indigenous Studies at Michigan State University.

Pòl Miadhachàin (Paul J. Meighan) is a Gàidheal from Glasgow, Scotland. He is a PhD candidate and SSHRC Joseph-Armand Bombardier scholar at the Department of Integrated Studies in Education, McGill University. His research centers on Indigenous language revitalization and decolonizing language education. He has publications in TESOL Journal, ELT Journal, and the Diaspora, Indigenous, and Minority Education journal.