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Can Schools Save Indigenous Languages?: Policy and Practice by Nancy H. Hornberger (eds.)

By Nancy H. Hornberger (eds.)

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And I’ve noticed that it encourages them. They have this Sámi feeling when they are on the fells and outside in nature, and they like to use the language there. (Hirvonen 2004: 90–1) Linguistic and Cultural Equality in the Sámi School 35 In some settings, instruction is provided in the Sámi language by a resource teacher who works with the Norwegian-speaking teacher in the same classroom (in Billávuotna and Bissojohka schools with Sámi as L1), or through removing children from their regular classrooms to instruct them in the native language; some immersion camps have also been organized.

Objdϭp03000385&baseϭFORSKPR2. Cummins, Jim (1994), ‘The socio-academic achievement model in the context of coercive and collaborative relations of power’, in R. DeVillar, C. Faltis and J. Cummins (eds), Cultural Diversity in Schools: From Rhetoric to Practice, New York: State University of New York Press, pp. 363–90. Faltis, Christian J. and Sarah J. Hudelson (1998), Bilingual Education in Elementary and Secondary School Communities. Towards Understanding and Caring, Boston: Allyn and Bacon. no/servlet/ reform97.

According to the O97S curriculum, pupils can choose Sámi as their second language, which has functional bilingualism as its goal. It can be an optional subject for those who study Norwegian as their first language and for those who simply want to study Sámi. Groups can be very heterogeneous, including pupils who speak Sámi as fluently as native speakers and others who are just beginning to learn the language. The latter may come from families where their Sámi parents do not know Sámi themselves or do not speak it to their children.

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