Dill llue ke guke

Ga ze dill wlhallka lo lbaka ntil nchay lliu
Nhada lía Ana Alonso Ortiz, nhaka be’nn wlhall yalharg. Bzeda dan nhe Antropologia, nha’ ba su nez wayull wzeda dan nzi’i linguistika lo xkuelh xhena le Universidad de Massachusetts da lli yell Amherst, lhall benka. Legakze nuna txhen bika nzi’i Colectivo Dill Yelnban gani lltallneto da wlhall ke llo enchna bi nit dill wlhallen nha’ llagoto ltipe enchna gumbielhe ben zan len, le gatesen ba nllilhgllo lhao yell liuni. Gani wea dill ke xtishllo wlhall ka, ga sagseaken lo dan numbiello ka internet, wadia kuent ke dill wlhall ka shlhab Instituto Nacional de Lenguas indígenas INALI ka dill wlhall cha dill xhon.
Decolonizing Minority Language Technology
Whenever we use computers and smartphones, we make use of language technology (NLP, from Natural Language Processing), even if we are not aware of it. We use it when typing and using text prediction, or when using a search engine, or we turn to automatic translation for getting the gist of a passage written in another language. Without even noticing it, language technology has crept into our lives. But technology is never neutral: it is developed by humans and reflects their mindset and culture.
The Challenges of Expressing Chindali Language Online: Perspectives from the Native Speakers of Chisitu Village in Misuku, Malawi
Chindali or Ndali is a Bantu language spoken by people of Misuku hills in Northern Malawi. Previously, it was estimated that there are approximately 70,000 speakers of the Ndali language in Malawi. However, the number of speakers has declined drastically in recent years due to political, social, cultural and other contextual factors.
Why do we have to write in another language?
In Digital Citizenship, we were interested in supporting Whose Knowledge? in this research to reach out to African and Arab content creators and consumers to share their experiences in posting content in their own language and create more visibility and online exposure for their cultures. We were able to interview practitioners and users from Tunisia, Uganda, and Sudan. Our interest was to understand the African cultural background, and when we started to interview them, other practitioners from the Netherlands, Singapore and India, wanted to express themselves and to give their views on the topic.
Marginality Within Marginality
As a queer person with visual disability, born and brought up in Kolkata, I have noted that discussions (in the forms of video, article, blog, etc.) on the intersections of marginalities in Bengali are extremely scarce and inadequate on the internet. This is an area which deserves much more rigorous research and close analysis. I believe that in the complex socio-economic contexts of West Bengal and Bangladesh (the two places in the world where the majority of the population is Bengali speaking) any discussion on marginality must pay particular attention to the issues and ideas of intersections of marginalities.
Ishan Chakraborty on the street, standing next to a braille inscription on a wall.
The Unseen Story: accessing disability and queerness online in Bangla
This is Ishan Chakraborty. I’m an Assistant Professor in the Department of English at Jadavpur University. Presently I am also pursuing my PhD from the same department under the supervision of Professor Ananda Lal and my area of research is on Rabindranath Tagore and his plays. My area of interest includes disability studies, critical disability studies, gender studies, 19th century literature, postcolonial studies etc. I’m also into elocution. I identify myself as a queer individual. I am a person with profound visual disability or blindness, and I have difficulty hearing in my left ear. So in that sense, I’m also a person with deaf-blindness.
Cha llenshlho gulo yelhate
Learning and Reclaiming Indigenous Languages of Turtle Island within the Twitter Ecosystem
Through funding by the Canadian Social Sciences and Humanities Research Council, we have been developing a community-engaged research program called the #DecolonizingDigital Project, which tries to better understand Indigenous peoples’ utilization of social media platforms. In particular, we have been considering how Indigenous Peoples from across and beyond Turtle Island (colonially called Canada, the United States, and Mexico) have been promoting the survival and learning of Indigenous languages through hashtag and other keyword networks.
Signs across generations: how the Arrernte emojis are bringing an Indigenous language online
Joel Liddle and Caddie Brain of the Indigemoji Project, Australia, are in conversation with Sneha P.P. and Anasuya Sengupta in this video interview. They describe how emojis representing the Arrernte indigenous language were created in an exciting multi-generational effort, and analyse the broader challenges and opportunities for bringing indigenous languages online.
The use of our ancestral language as a tool to preserve our identity in the digital age
Kimeltuwe is an educational initiative that emerged in 2014 with the aim of becoming a visual educational project for contributing to the teaching and learning of the Mapuche language. The purpose of Kimeltuwe is to share graphic and audiovisual material in Mapuzugun around different topics of interest through different online platforms. In general, the material is aimed at teachers, but also at the dissemination and revitalization of Mapuzugun in the context of new technologies and social networks.
Flickering Hope: Challenges in Creating Online LGBTQIA+ Content in Bahasa Indonesia
Growing up in a small town with limited access to the outside world, I had to rely on the internet to find information about gender and sexual orientation. As a teenager from a family with low socio-economic status (SES), my English comprehension was still very limited, so the existence of LGBTQIA+ content in Bahasa Indonesia was very much needed to answer many questions about my self-identity as a queer individual. Unfortunately, it was —and still is— so difficult to find educational and positive queer content in Bahasa Indonesia on the internet.
Amidst Virtual Impunity: The experience of using local languages online in Sri Lanka
Sri Lanka is home to people belonging to several ethnic groups who speak a number of languages. Sinhalese and Tamil are the official languages in the country. Studies show that there are 7.3 million internet users in Sri Lanka, while 6.2 million people actively use social media. In fact for some, social media is the internet. If you ask someone in a village whether they are familiar with the internet, they may say no. But they may tell you that they are on ‘FB’. The majority of social media users in Sri Lanka access the internet through mobile phones, at the same time, the number of mobile subscriptions exceeds its population.