Suggested EGIDS change from 8b to 6b
In email conversation with Rita Lasimbang, president of the Kadazandusun Language Foundation, she said the following regarding the EGIDS level for Coastal Kadazan: "1) Coastal Kadazan presently is in EGIDS 6b - Though it is threatened, by and large - Coastal Kadazan is still being used by the grandchildren generation of the community. We (I and a few others from KLF) attended a Community Based Language Development (CBLD) workshop in KK (in April 7 - 11, 2014) conducted by David Eberhard for a few of the language groups facilitators. The level of sustainability that Coastal Kadazan is aiming at is Sustainable Orality or about EGIDS 6a - Vigorous. KLF is continuously conducting awareness programs on the importance of using the mother tongue as an identity marker but most of all as a language specifically given by the Creator when the Kadazan people first came into being. This language movement is conducted along with the Indigenous Peoples Movement - as their linguistic rights. I must also share with you that the language scenario in Malaysia is changing...The Ministry of Education is now open to the teaching of indigenous languages - the teaching and learning of Murut and Iranun has gotten the green light - at what level, this depends on the capacity of the community itself. The Coastal Kadazan has applied for the teaching and learning of COASTAL KADAZAN. This would certainly maintain the vibrancy of the language. The present IP language being taught in the formal education is the standard form - Kadazandusun - which is yet to be accepted by the whole Dusunic community :(" With this communication, I am proposing a change from EGIDS 8b to 6b. - Louie Rose
We will make this change in our 18th edition database.
Edit Dialects of Lubuagan
Lubuagan was listed a dialect of Lubuagan. I'm not sure if it's a typo. :)
The dialect name Lubuagan - which repeats the language name [knb] - will be removed for the 18th edition.
Kalasha writing system now in Latin script
in 1986 an Arabic script, Nastaliq style alphabet and orthography conventions were developed to comprehensively and efficiently represent the unique Kalasha phonological system, and was used in small distributions of published literacy materials (including through the schools) for about a decade or so. In 2000, 21 community leaders, teachers and students came together at a conference for four days to consider alternative options for writing their language. As a result of their lively discussions they voted unanimously to switch to Latin script. for writing Kalasha, the practicalities and details of which were then thoroughly discussed. This system has been in primary usage since then, including through several literacy and early reader publications and on the internet. (The Kalasha dictionary published in 1999 is trilingual - with all entries in Kalasha, Urdu and English. The orthography conventions used for Kalasha there have since been revised as a result of the orthography conference, and also subsequent orthography surveys.)
The following information has been added to the 18th edition database for Kalasha [kls]: "Latin script, used since 2000".
Esperanto and other constructed languages are special cases compared to the way we usually categorize languages. Note that the only population we report is for L2 users of the language. And as a constructed language, though there are many enthusiasts, there is no population that could be considered to be an ethnic group that associates its primary identity with the language--at least not in the same way or to the same degree as we would expect for a heritage natural language.
Generally, we would consider a language to be EGIDS 4 if there is institutionally-supported use of the language in education. Can anyone tell us if that exists for Esperanto? That is, is Esperanto being taught as a first language of literacy acquisition for any sub-group of the user population? The literature that exists is primarily translated material (though without doubt there is some original literature being produced as well) but all of the literature is produced by L2 users of the language (almost by definition).
Can any Ethnologue user who is familiar with Esperanto add to our information on this?