Moriarty (2011). New roles for endangered languages.

“The advantages of endangered language media and pop-culture presence are many. First, such presence fulfils an important symbolic function and challenges the traditional ideologies and associations of endangered languages with labels such as ‘outdated’ and ‘backward’ …” (p 447)

See this page at https://kinasevych.ca/index.php

Selwyn (2016). Minding our language: why education and technology is full of bullshit… and what might be done about it.

“Perhaps, we need a language of education and technology that unpacks more aptly the underlying functions of these technologies and exposes their political intent.” (p 441-442)

See this page at https://kinasevych.ca/index.php

Bachmann (2017). Just in case you meet an alien: Here’s where to learn Klingon.

“Even though the Klingon race is fictional, the spoken language — invented in 1984 by American linguist Marc Okrand — is now being taught at Migros Club School, Switzerland’s largest adult education institution.” (¶2)

See this page at https://kinasevych.ca/index.php

Vowel (2016). Myth-Busting. (Indigenous Writes: A Guide to First Nations, Métis, and Inuit issues in Canada.)

“Every single one of us, Indigenous and non-Indigenous alike, has been fed a series of lies, half-truths, and fantasies intended to create a cohesive national identity. What is most startling about this is that a great many people are aware of the errors and omissions present in our system of education and in our public discourse, yet there has not been a national attempt to rectify this.” (p 120)

See this page at https://kinasevych.ca/index.php

Sinclair (2013). First Thought. (Nindoodemag Bagijiganan: A History Of Anishinaabeg Narrative.)

“… the appropriate acceptance of a bagijigan in Anishinaabemowin is miigwech — often translated as thank you. A clearer translation comes from the verb miigiwe (‘to give’). Miigwech is therefore to give a gift of gratitude and respect for the gift you have received. In other words, miigwech is a bagijigan.” (p 19)

See this page at https://kinasevych.ca/index.php

UNESCO. (2003). Language Vitality and Endangerment.

“Strategies for such linguistic activism must be tailored to the particular sociolinguistic situation, which generally is one of three types: Language Revival … Language Fortification … Language Maintenance …” (p 15)

See this page at https://kinasevych.ca/index.php

Task Force on Aboriginal Languages and Cultures. (2005). Part 4: First Nation, Inuit And Métis Languages: Where We Are Now. (Towards a New Beginning.)

“The vitality of languages may be determined by a number of factors. Two of the most commonly used measures are the number of ‘fluent’ speakers, and the rate at which successive generations learn and speak the language (intergenerational transmission).” (p 33)

See this page at https://kinasevych.ca/index.php

United Nations Economic and Social Council. (2018). Action plan for organizing the 2019 International Year of Indigenous Languages.

“Indigenous languages also represent complex systems of knowledge developed and accumulated over thousands of years. Local languages are indeed a kind of cultural treasure; they are repositories of diversity and key resources for both understanding the environment and utilizing it to the best advantage of local populations, as well as of humanity as a whole. They foster and promote local cultural specificities, customs and values which have endured for thousands of years.” (p 2-3)

See this page at https://kinasevych.ca/index.php

Eamer (2014). E-learning for Endangered Languages: What is the State of the Art?

“… it is only via fluent speakers that dying languages can be inter-generationally transmitted in order to once again become the mother tongues of a new generation.” (p 140)

See this page at https://kinasevych.ca/index.php