Chambers (2015). Language Nests as an Emergent Global Phenomenon.

“This literature review demonstrates that approaches to language nest program development and delivery are shaped by many factors such as: Indigenous language status within the community, population size, availability of fluent speakers and early childhood educators, state legislation and funding, and access to materials and resources in the target language.” (p 26)

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Everett-Green (2015). How my neighbourhood looks and sounds in Ojibway.

“In another Spreecast, about learning indigenous languages, Coast Salish teacher Khelsilem Rivers, founder of the Skwomesh Language Academy in Squamish, B.C., said he isn’t interested in language apps, CD-ROMs or anything that involves working from English translations. Fluency is impossible with ‘that English brain controlling things.’ Full immersion is the only way, he said…” (¶21)

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Clarke (2017). Grounding care practices in theory: Exploring the potential for the ethics of care to provide theoretical justification for patient-centered care.

“… the families’ supporters argue for the importance of valuing traditional healing practices as fundamental cultural values that ought to be preserved and respected no matter what Western medicine might favour or predict.” (p 69)

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Hall (1984). The Dance of Life. (The dance of life: The other dimension of time.)

“One clue is that the Japanese are more aware of synchrony than the average Westerner. Those tremendous Sumo wrestlers, for example, must synchronize their breathing before the referee will allow the match to begin, and the audience is fully aware of what is happening. In this same vein, Japanese who are conversing will frequently monitor their own breathing in order to stay in sync with their interlocutor!” (p 164)

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Hall (1984). Experiencing Time. (The dance of life: The other dimension of time.)

“This principle is illustrated by the way in which we have taken our own biological clocks, moved them outside ourselves, and then treated the extensions as though they represented the only reality. … Because of extension transference, the schedule is the reality and people and their needs are not considered.” (p 131)

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Goulet & Goulet (2014). Iseechigehina, Planned Actions: Connection to the Process. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

“No single teaching approach was used for every class or by every teacher to effectively connect students to the process of learning. Each teacher used a variety of approaches that included mastery learning, concrete materials, storytelling, one-on-one, the talking or sharing circle, group work, and learning that was experiential, community-based, activity-based, or land-based learning.” (p 148)

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Goulet & Goulet (2014). Weetutoskemitowin, Working Together: Social Systems. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

“The use of Indigenous language, patterns of communication, and incorporation of Indigenous knowledge and values in the class created a sense of familiarity and belonging, so that students would be open to learning.” (p 122)

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Goulet & Goulet (2014). Weechihitowin, Helping and Supporting Relationships: The Foundation. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

“Trust was also related to setting and enforcing clear expectations and boundaries for performance and behaviour. Students needed to trust that a teacher would be firm in dealing with inappropriate behaviour, impose fair consequences, and follow up.” (p 110)

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Clarke (2017). Grounding care practices in theory.

“Health professionals are often encouraged to consider evidence as the guiding source for difficult decision. While evidence-based practice is valuable, medical evidence does not exist outside of the relational context of treatment.” (p 79-80)

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