Languages, not one language
“Apache” is not a single language. The Apache languages belong to the Southern Athabaskan branch of a larger family, and each nation has its own speech: Western Apache (with its local varieties), Chiricahua and Mescalero, Jicarilla, Lipan and Plains Apache. Some are spoken in more communities and by more people than others, and some, such as Lipan, are considered severely endangered. Because the situation differs between nations and changes over time, this article does not give speaker numbers. Readers who need current information should consult the relevant nation’s language program.
Why schools became part of the picture
For generations, the main setting for language learning was the home. Boarding schools and many other schools actively worked against that, discouraging or punishing the use of Apache languages. As a result, in many families the chain of transmission from grandparents to parents to children weakened, and children began to arrive at school knowing more English than their grandparents’ language.
Once tribes gained more say over their schools, language became a central concern. If children now spend much of their waking time in school, communities reason, then school is one place where the language can be heard and used. The importance of Apache languages in this view is cultural as well as linguistic, because language carries stories, place-names, kinship terms and ways of speaking that translation does not capture. Federal law has also recognized this: the Native American Languages Act of 1990 declared it federal policy to support the use and preservation of Native languages.
What language and culture classes look like
Programs in schools on or near Apache lands vary widely. Some of the arrangements that exist in Native education generally, and may be found in different forms in Apache communities, include:
- Short daily or weekly classes. A fluent speaker or a language teacher visits a classroom for a set period, teaching vocabulary, greetings, songs and simple conversation.
- Culture classes. Units on history, crafts, plants, songs and stories, sometimes combined with language content.
- Bilingual programs. Instruction in both English and an Apache language for some subjects, an idea with a long history in federal bilingual education law.
- Immersion or partial immersion. Some or all of the school day is conducted in the Native language. This is demanding to build, because it needs many fluent teachers.
- Early childhood programs. Preschool or Head Start settings, where very young children hear and use the language, often with elders’ participation.
- After-school and summer programs. Camps, clubs and community events that supplement what happens in classes.
More detail on community-wide efforts appears under Apache language programs and Apache tribal language classes, which extend beyond schools.
The people who teach
A persistent challenge is finding teachers. Fluent elders hold the knowledge, but may not hold teaching certificates, and state certification rules can be a barrier. Younger people who have studied the language may hold certification but not full fluency. Some states and tribes have created special pathways, such as tribal teaching permits or mentor programs that pair elders with certified teachers. These arrangements differ from place to place and change often, so details are best checked locally.
Writing systems are another practical matter. Apache languages were traditionally spoken, and written forms were developed by missionaries, linguists and communities over time. Different communities may use different spelling systems, and teachers and families sometimes disagree about them. Such differences are normal for languages that have recently moved into writing.
The debate over time and priorities
How much of the school day should go to Apache language and culture is a real and unresolved question, and thoughtful people hold different views. Some of the arguments heard in Native education generally are summarized below.
For more time. Language learning takes sustained exposure, and short weekly classes rarely produce fluent speakers. Supporters argue that, if the aim is real speakers, deeper programs such as immersion are needed, and that the cultural knowledge in the language is as valuable as any other subject.
For a balanced approach. Others point out that schools are accountable for state standards in reading, math and science, and that students must be prepared for college and work. They worry about time being taken from other subjects, or about children being pulled between pressures. Some also note that the school is not the only place, or even the best place, for language to live, and that families and communities carry much of the responsibility.
Questions of authority. Communities also ask who decides what is taught, which variety of the language is used, and whether language belongs in the same space as testing and grading. Some feel that putting a language in the classroom risks treating it as a school subject rather than a living way of communicating.
There is also no firm agreement on measuring success. Research on Native language programs, in general, suggests that results depend on program design, teacher support and community involvement, but this site does not claim specific outcomes for any Apache program.
Culture alongside language
Culture classes tend to work alongside language. Students may learn songs, stories, crafts, gathering practices and local history from elders and community teachers, with sacred or ceremonial matters kept out of the classroom where the community so decides. Programs vary in how closely they align with the language component, and the broader movement is often called Apache language revitalization.
Where to look
For current programs, schedules, teacher contacts and materials, consult the language or education departments of the Apache nations themselves. Their official websites are the most reliable source, and they know best what their communities want from schools.