This study examines the extent to which the Basque ergative -k marker is undergoing change in the Basque Autonomous Community. The inclusion of Standard Basque in the education system since 1982 has brought a significant generational change in the mode of language acquisition: older speakers had no formal education in Basque, whereas younger speakers were educated in the Basque immersion program. Contrary to popular belief, results provide no evidence of ergative loss in apparent time; rather, they are consistent with linguistic stabilization. We claim that the differences in social constraints of gender and language use among the younger group reflect social changes, in which mode of language acquisition is responsible for the social stabilization and further stratification of ergativity. We conclude by arguing that minoritized contexts undergoing language revitalization provide important implications for sociolinguistic change, whereby social changes are embraced in assessing linguistic change.

In the Afro-Colombian community of San Basilio de Palenque, there are school-based efforts to revitalize the once-endangered creole language Palenquero. At present, most Palenquero language classes do not include grammatical instruction, active student production, or corrective feedback, and there is little or no communication in Palenquero between L2 learners and fluent adult speakers. One result is that L2 Palenquero speakers are overgeneralizing the Palenquero prenominal plural marker to singular contexts, in a fashion that partly suggests a Spanish-influenced misinterpretation as a definite article. The present study summarizes oral and written production, and then analyzes processing data from an eye-tracking experiment confirming L2 learners’ emergent restructuring of the Palenquero plural marker. L2 learners have regularized perceived variation similar to learners of artificial languages, and the morphological marking of plurality is seemingly being lost, possibly morphing into an emergent but still unstable definiteness marker effectively delinked from number.

The emergent human cultures have shaped, and in turn been shaped by, local ecosystems. Yet humanity's intense modification of the environment has resulted in dramatic worldwide declines in natural and cultural capital. Social-ecological systems are becoming more vulnerable through the disruption of livelihoods, governance, institutions, resources and cultural traditions. This paper reviews the environmental sub-disciplines that have emerged to seek solutions for conservation and maintenance of the resilience of social-ecological systems. It shows that a central component is engagement with the knowledges of people within their contexts. Local knowledges of nature (traditional, indigenous, local ecological knowledge and ecoliteracy) are used by place-based cultures to guide actions towards nature. The importance of new engagements between different knowledges is now becoming more widely recognized by scientific institutions. Yet there still exist many false dualisms (for example local knowledge versus science) which tend to emphasize a superiority of one over the other. Ecocultures retain or strive to regain their connections with the environment, and thus improve their own resilience. Revitalization projects offer ways to connect knowledge with action to produce optimal outcomes for both nature and culture, suggesting that systems can be redesigned by emphasis on incorporation of local and traditional knowledge systems.

After nearly two centuries of contact with Europeans, the Māori language of New Zealand was, by the 1960s, threatened with extinction. Accompanying a movement for ethnic revival, a series of grassroots regeneration efforts that established adult, preschool, and autonomous school immersion programs has over the past two decades increased substantially the number of Māori who know and use their language, but this has not yet led to the reestablishment of natural intergenerational transmission. More recently, responding to growing ethnic pressures, the New Zealand government has adopted a Māori language policy and is starting to implement it. Seen in its widest social, political, and economic context, this process can be understood not as colonial language loss followed by postcolonial reversing language shift activities, but as the continuation of a long process of negotiation of accommodation between autochthonous Māori and European settlers.

Over the past two decades 'sustainable development' has grown from a term expressing concern for social and environmental problems to an international craze. The concept purportedly offers cures for the many and diverse problems afflicting modern society, and because it involves an integrated approach, the sustainable development fashion has resulted in much-needed collaboration between specialists from diverse backgrounds, to work on the complex problems involved in the interactions between society and environment. However, the term is rarely defined, and, being stylish and institutionalized, the 'sustainability movement' now directs the way much science and policy for biological conservation and development are designed, executed and evaluated. Occult, but basic, in nearly all discourses of sustainable development is the axiom of continual growth; and, in most cases, instead of offering a true solution to contemporary problems, the term is a source of confusion, contention and even deception. It is imperative that the use of this term, especially in multidisciplinary, international and scientific spheres, be based on clear understanding of its meaning, and that the issue of growth and the concept of limits be clearly incorporated into the core of the discussion.