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Iomain Cholmcille. 757 likes · 182 talking about this. Co-fharpais Iomain nan Gàidheal Comortas Iomaniocht na nGael International Shinty-Hurling for Gaelic Speakers in Ireland & Scotland since 2007

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gaelic "scottish gaelic" "language learning" outlander

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Scottish Gaelic Learning Clips created with Clips by Apple

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Pasgan airson bàrdachd is òrain a sgrùdadh, earrannan leughaidh agus èisteachd.

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A Cry from the most Westerly Point of Europe | Breanndán Ó Beaghlaoich | TEDxTralee

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https://www.facebook.com/GaidheilXR

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Hacking Language Learning: Dr. Conor Quinn at TEDxDirigo

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How to change your life with Michael Puett | The Path

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Shame is an unspoken epidemic, the secret behind many forms of broken behavior. Brené Brown, whose earlier talk on vulnerability became a viral hit, explores what can happen when people confront their shame head-on. Her own humor, humanity and vulnerability shine through every word.

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Cognitive behavioural therapy (CBT) can help you make sense of overwhelming problems by breaking them down into smaller parts.
In CBT, problems are broken down into 5 main areas:

CBT is based on the concept of these 5 areas being interconnected and affecting each other. For example, your thoughts about a certain situation can often affect how you feel both physically and emotionally, as well as how you act in response.

How CBT is different

CBT differs from many other psychotherapies because it's:

pragmatic - it helps identify specific problems and tries to solve them

highly structured - rather than talking freely about your life, you and your therapist discuss specific problems and set goals for you to achieve

focused on current problems - it's mainly concerned with how you think and act now rather than attempting to resolve past issues

collaborative - your therapist will not tell you what to do; they'll work with you to find solutions to your current difficulties

Stopping negative thought cycles

There are helpful and unhelpful ways of reacting to a situation, often determined by how you think about them.

For example, if your marriage has ended in divorce, you might think you've failed and that you're not capable of having another meaningful relationship.

This could lead to you feeling hopeless, lonely, depressed and tired, so you stop going out and meeting new people. You become trapped in a negative cycle, sitting at home alone and feeling bad about yourself.

But rather than accepting this way of thinking you could accept that many marriages end, learn from your mistakes and move on, and feel optimistic about the future.

This optimism could result in you becoming more socially active and you may start evening classes and develop a new circle of friends.

This is a simplified example, but it illustrates how certain thoughts, feelings, physical sensations and actions can trap you in a negative cycle and even create new situations that make you feel worse about yourself.

CBT aims to stop negative cycles such as these by breaking down things that make you feel bad, anxious or scared. By making your problems more manageable, CBT can help you change your negative thought patterns and improve the way you feel.

CBT can help you get to a point where you can achieve this on your own and tackle problems without the help of a therapist.

Exposure therapy

Exposure therapy is a form of CBT particularly useful for people with phobias or obsessive compulsive disorder (OCD).

In such cases, talking about the situation is not as helpful and you may need to learn to face your fears in a methodical and structured way through exposure therapy.

Exposure therapy involves starting with items and situations that cause anxiety, but anxiety that you feel able to tolerate.

You'll be exposed to an item or situation for a length of time and frequency recommended by your therapist.

After the first few times, you'll find your anxiety does not climb as high and does not last as long.

You'll then be ready to move to a more difficult situation. This process should be continued until you have tackled all the items and situations you want to conquer.

Exposure therapy may involve spending 6 to 15 hours with the therapist, or can be carried out using self-help books or computer programs. You'll need to regularly practise the exercises as prescribed to overcome your problems.

CBT sessions

CBT can be carried out with a therapist in 1-to-1 sessions or in groups with other people in a similar situation to you.

If you have CBT on an individual basis, you'll usually meet with a CBT therapist for between 6 and 20 weekly or fortnightly sessions, with each session lasting 30 to 60 minutes.

Because exposure therapy sessions include time to expose you to the item or situation causing you anxiety, they will usually last longer.

CBT therapy may take place:

in a clinic

outside - if you have specific fears there

in your own home - particularly if you have agoraphobia or OCD involving a specific fear of items at home

Your CBT therapist can be any healthcare professional who has been specially trained in CBT, such as a psychiatrist, psychologist, mental health nurse or GP.

First sessions

The first few sessions will be spent making sure CBT is the right therapy for you, and that you're comfortable with the process. The therapist will ask questions about your life and background.

If you're anxious or depressed, the therapist will ask whether it interferes with your family, work and social life. They'll also ask about events that may be related to your problems, treatments you've had, and what you would like to achieve through therapy.

If CBT seems appropriate, the therapist will let you know what to expect from a course of treatment. If it's not appropriate, or you do not feel comfortable with it, they can recommend alternative treatments.

Further sessions

After the initial assessment period, you'll start working with your therapist to break down problems into their separate parts. To help with this, your therapist may ask you to keep a diary or write down your thought and behaviour patterns.

You and your therapist will analyse your thoughts, feelings and behaviours to work out if they're unrealistic or unhelpful and to determine the effect they have on each other and on you. Your therapist will be able to help you work out how to change unhelpful thoughts and behaviours.

After working out what you can change, your therapist will ask you to practise these changes in your daily life. This may involve:

questioning upsetting thoughts and replacing them with more helpful ones

recognising when you're going to do something that will make you feel worse and instead doing something more helpful

You may be asked to do some "homework" between sessions to help with this process.

At each session, you'll discuss with your therapist how you've got on with putting the changes into practice and what it felt like. Your therapist will be able to make other suggestions to help you.

Confronting fears and anxieties can be very difficult. Your therapist will not ask you to do things you do not want to do and will only work at a pace you're comfortable with. During your sessions, your therapist will check you're comfortable with the progress you're making.

One of the biggest benefits of CBT is that after your course has finished, you can continue to apply the principles learned to your daily life. This should make it less likely that your symptoms will return.

Online CBT

A number of interactive online tools are now available that allow you to benefit from CBT with minimal or no contact with a therapist.

Some people prefer using a computer rather than talking to a therapist about their private feelings. However, you may still benefit from occasional meetings or phone calls with a therapist to guide you and monitor your progress.

Find out more:

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How it works - Cognitive behavioural therapy (CBT)

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Read about how cognitive behavioural therapy (CBT) works. CBT can help you make sense of overwhelming problems by breaking them down into smaller parts.

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'S e an cùrsa as mòtha aig Oilthigh Harvard a th' anns a' chùrsa aig an Ollamh Michael Puett - a' coimhead ri feallsanachdan Aiseanach. Tha e a' bruidhinn mar a ghabhas droch chleachdaidhean is droch phàtranan bhriseadh tro ghnàthsan no 'rituals'

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Mar a tha strì agus ath-aithris gar cuideachadh e bhith a' leasachadh ar sgilean agus gar dèanamh nas fheàrr

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Brene Brown estuda a conexão humana, nossa habilidade de sentir empatia, pertencer, amar. Em uma palestra comovente e divertida no TEDxHouston, ela compartilha uma percepção profunda de sua pesquisa, que a levou a uma busca pessoal para conhecer a si mesma e entender a humanidade. Uma palestra para compartilhar.

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The Path | Michael Puett | Talks at Google

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Mar a ghabh gall os làimhe cànain aig tùsanaich - rabhadh

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The Penobscot language was spoken by almost no one when Frank Siebert set about trying to preserve it. The people of Indian Island are still reckoning with his legacy.

When I first met Carol Dana, in the spring of 2018, she told me that she was thinking of getting a parrot. Dana, a member of the Penobscot Nation, one of five hundred and seventy-four Native American tribes recognized by the United States federal government, was attending a small ceremony at the University of Maine's anthropology museum. She wore her silver hair pulled back from her face, and introduced herself to me as the tribe's language master, a title, she added, that she wasn't fully comfortable with. The idea of mastery seemed an imprecise way to describe the fraught relationship she had with the Penobscot words inside her head. Though not fluent, Dana has a better grasp of the language than anyone else on Indian Island, where six hundred of the world's estimated twenty-four hundred members of the Penobscot tribe live. She admitted to being linguistically lonely. "I've been talking to myself in Penobscot for years," she said. "You need to say it out loud, so your own ears can hear it." Though she knew that a bird wouldn't be able to carry on a conversation, she thought that simply hearing Penobscot words spoken at home by another living creature would be better than nothing.

Dana, who is sixty-eight, learned most of what she knows of Penobscot not from her tribal elders but from Frank Siebert, a self-taught linguist who hired her, in 1982, as a research assistant. He was seventy; Dana was thirty. Siebert had grown up in Philadelphia and had been passionate about Native Americans for as long as he could remember-as a child, he had slept with a toy tomahawk in his bed. He, Dana, and a few other assistants worked in a bare office on Indian Island, a mile-wide shallot-shaped island in the middle of the Penobscot River. Dana, who was brought up there, had as a child been forbidden to go to the mainland, and she'd spent her school-age days picking blueberries and mayflowers, building lean-tos, and impaling apples on sticks, throwing them like javelins. In the summer, she and her friends swam in the river; in the fall, they wrestled in the leaves. Siebert, who had moved to Maine permanently about fifteen years before Dana joined him in his work, had no such memories, but together they muttered and scribbled in a language that only a handful of people still spoke.

I first heard about Frank Siebert a year before I met Dana, from Jane Anderson, a legal scholar at N.Y.U. I was interested in the ways in which indigenous knowledge, passed down through many generations and often collectively held, is considered essentially authorless by Western intellectual-property law. Anderson, who is Australian, works with indigenous communities around the world to help solve conflicts over the ownership of ancient ideas. I had come to her with questions about a burgeoning movement in Guatemala to trademark traditional weaving designs, but within an hour I was convinced that I should travel not to Central America but to Maine, which, she told me, was home to a sovereign nation whose language was technically owned by a dead white man who had devised a way to write it down.

The name Penobscot is a mangled rendering of punawuhpskek-or pαnáwαhpskek, in the writing system Siebert introduced-meaning "the place where the rocks clear out." For more than three hundred generations, the tribe, which once had fifty thousand members, hunted on the banks of the Penobscot River, navigated its waters, and spoke one of the many Eastern Algonquian languages heard along a swath of the northern Atlantic coast-an area that today extends from Nova Scotia to North Carolina. Siebert began studying the Penobscot language in the nineteen-thirties, four hundred years after European explorers arrived. By then, all that was left of the Penobscot territory, which once encompassed half of Maine, was a reservation that included Indian Island, which can be circumnavigated by foot in less than an hour, and some smaller islands along the river. The tribe's language had nearly disappeared from use. Beginning in the eighteen-eighties, Penobscot children were sent to government-sponsored residential schools, where teachers beat them for speaking anything but English. "Anywhere else in the world, you're thought to be more intelligent if you're bilingual-except for us, for some reason," Dana told me. The strategy, replicated across the country, was effective: more than three hundred indigenous languages were once spoken in the United States; today, linguists worry that within thirty years there will be only twenty. By the middle of the twentieth century, there were just two dozen Penobscot speakers on Indian Island, most of them elderly. When they tried to teach Penobscot to younger members of the tribe, their efforts were met with complaints that there was no use for it anyway.

But Dana loved listening to her grandmother speak the language of her ancestors. Like other indigenous New England dialects, Penobscot does not distinguish between certain commonly used consonants-"B"s and "P"s, for instance, or "Z"s and "S"s. The sonic effect of Penobscot-melodic, gentle, and worn-sounding, almost like singing-is at odds with the language's structure, which is especially visual, efficient, and kinetic. Single words can express full ideas. Canoe is "that which flows lightly upon the water"; an otter is a "wandering portager"; lunch is "noon eat"; butter is "milk grease"; flower is "something bursting forth into the light." Dana describes Penobscot words as "little poetic pictures." Her grandmother was a stoic and remote woman when she spoke in English, but she seemed transformed when laughing and joking and talking with her Native friends. "That's how language is conveyed," Dana said. "Around the kitchen table."

Dana first applied for a job on Siebert's team in 1979; she told me that she had been frustrated when Siebert gave the job not to her or to another Penobscot person but to a "red-haired woman from Connecticut." Two years later, Siebert agreed to take Dana on as well; he had her sort through stacks of materials-transcripts of interviews he'd conducted with elders in their homes, journals and notecards scrawled with vocabulary that was written in the orthography he'd developed, which was punctuated with unfamiliar, academic diacritics.

Dana was moved by what she learned. There is no word in Penobscot for "goodbye, " only the more optimistic "I'll see you again." Verbs of motion almost always have prefixes. People don't just walk or jump. They walk from here or to there; they jump across or out or up. Through syntax and morphology, the language conveys how the speaker relates to the event she is describing: Did she witness it, or does she have only indirect evidence that it occurred? Is it hearsay? Built into the language is the directive to cite one's sources. When I asked Dana whether she ever felt resentful or embarrassed that she had learned her own language from a white man, she laughed. "Oh, yes, all of that," she said. "But it didn't quite feel like I was learning it from him." It was her ancestors' language that she was reading, not Siebert's.

There was no bridge to Indian Island when Siebert made his first trip there, as a twenty-year-old college student, in 1932. The ferry, a flat-bottomed bateau, cost ten cents, round trip. It was August, and the river was low the day he boarded the boat and paid his fare. He asked where he might find someone willing to speak Penobscot with him, and the ferryman pointed toward a honeysuckle-lined path that led through the woods. At the end of the path lived a pious man in his sixties named Louis Lolar. Siebert introduced himself, and Lolar invited him inside. His small home was sparsely furnished; like the other houses on the island, it had no indoor plumbing. The two men sat by Lolar's woodstove, and Siebert practiced Penobscot until the sun went down. To an English-speaking eavesdropper, the conversation would have sounded a bit like a choir lesson.

Siebert was nearsighted and nearly six and a half feet tall. Everyone thought he looked German. His high-school yearbook had remarked on his "unobtrusiveness and complete disdain (as far as we know) of the female sex." By the age of fifteen, he had read everything he could find about Native Americans, and had grown so impatient with the limitations of the local public library that he'd begun creating his own private one. His first purchase, in 1928, was a reprint of a seventeenth-century Christian primer written in Wampanoag, a language related to Penobscot. It cost him twenty-five cents. Siebert's father was a train inspector; his mother, a savvy stock investor. They wanted him to become a doctor, and so he did. It was when he entered medical school, at the University of Pennsylvania, that his double life began.

Siebert took the required courses in biochemistry and immunology, but he spent his free time learning about indigenous North American languages. He took regular trips up the East Coast, to attend lectures at Columbia, with Franz Boas, widely considered the pioneer of modern anthropology, and at Yale, with Edward Sapir, a founder of ethnolinguistics. At the University of Pennsylvania, Frank Speck, an anthropologist specializing in the Algonquian and Iroquoian peoples, nurtured Siebert's special interest in Penobscot. Speck kept office hours in a book-lined neo-Gothic chapel filled with living snakes and lizards, and was known to shoot arrows from a crossbow into the door. Speck had visited Indian Island in 1907 and collected Penobscot stories from Newell Lyon, a speaker in his seventies. (At the time, linguists called such Native collaborators "informants," as though in admission that their work involved a kind of treachery.) The stories chronicled the exploits of Gluskabe, a shamanic hunter and trickster whose grandmother, a woodchuck, teaches him how to survive in the wilderness using interspecies statecraft. The Gluskabe stories were passed down in the community like heirlooms. Sometimes one family would take a particular narrative into its care, as if for safekeeping, and another family would have to ask for permission to relay it. In 1918, eleven years after his first trip to Indian Island, Speck published the stories in an academic journal.

In Speck's office, Siebert memorized Penobscot vocabulary while keeping an eye on a white fox, which hid behind a leaking radiator. To learn the language's grammar and make his first attempts at a Penobscot orthography, Siebert pored over Speck's transcriptions of Lyon's Gluskabe stories, marking up their margins in green and red ink. Like the patients Siebert was learning to treat, the language was frail and suffering. In a letter he sent at that time, he described Penobscot as "nearly dead in all respects."

Siebert joined the Linguistic Society of America; he collected stories and collated word lists from Native American communities in Ontario, Massachusetts, Wisconsin, and Long Island, some of them on the brink of disappearing. He wrote for peer-reviewed linguistic journals, presented at conferences, and did field work in the summertime. Once, during a medical internship, he sold his blood in order to buy a rare edition of an eighteenth-century indigenous-language guide. But linguistics remained a hobby. In 1956, he married Marion Paterson, an administrative assistant at a Pittsburgh hospital where he had taken a job. Marion, a decade his junior, had grown up in the area during the Depression. Their honeymoon, which he planned, was a driving tour of Civil War battleground sites. The next year, they moved to Vermont, where Siebert worked as a pathologist and as a regional medical examiner. Siebert and Marion's first daughter, Kathy, was born in 1958; their second, Stephanie, in 1961.

Both daughters told me that their parents' marriage was troubled. Neither attempted to diagnose their father, but, like other people I spoke with, they described the kind of bizarre behavior that one might associate with a nervous breakdown. In Vermont, Siebert became neurotically frugal, eating food out of the trash and not allowing Marion to buy formula for the babies. As Marion nursed and cooked and cleaned, Siebert thought aloud, in a booming voice, about Custer's Last Stand. They had screaming matches and physical altercations. Siebert once told a bookseller that he had tried to push Marion out of a moving car and that she, in turn, had cut his brake lines.

The couple divorced in 1964, and that fall Siebert left Vermont without saying where he was going. For a time, he lived in Philadelphia, in a single-room-occupancy hotel. Marion and the girls returned to Pittsburgh to live with her family. Siebert never paid alimony or child support. Marion, who continued to wear her wedding ring and kept a framed photograph of Siebert and his microscope on a bookshelf, wanted to hire a detective to track him down, but she couldn't afford it. She had no idea that her husband had moved to Maine.

Siebert bought a bungalow across the river from Indian Island and went to work. Preserving a hardly spoken oral language required innovative intervention. Of the two dozen fluent Penobscot speakers whom Siebert had started interviewing decades earlier, only a few were still alive, including Andrew Dana, who had learned Penobscot as a child by staying up past his bedtime and listening to his grandfather, a famous storyteller. (His family was close with Carol Dana's, but she believes they were not related.) By 1968, Andrew Dana was in his seventies and sick. As he spoke, Siebert scribbled. Siebert's notebooks are filled with the old man's corrections-the sounds that Siebert misheard, the words he misspelled. Siebert, who had left his medical career behind when he moved to Maine, supported himself with investments and with private and federal grants, which enabled him to hire a small team of assistants. In 1980, the National Endowment for the Humanities awarded him a large sum for the creation of a Penobscot dictionary that would "provide scholars"-not speakers-"with a better understanding of the language and culture."

Ives Goddard, who curated the Smithsonian's department of anthropology at the time, has described Siebert as "clearly the most brilliant and most competent avocational linguist working on Native American languages that there has ever been, hands down." But Siebert was known on the reservation as a crank. He wandered around in stained shirts and suits shiny with wear. He monitored his bank account obsessively and subsisted on canned tuna and beans. His letters from the time, many of which run on for multiple pages, are written in a nearly illegible script and filled with omnidirectional vitriol. His targets included the C.I.A., the F.D.I.C., Keynesian economics, libraries, Brazil, fellow book collectors, African-Americans, and the twentieth century itself. He mocked Daniel Boone, for his poor spelling ("like a four-year-old"), and F.D.R., whom he referred to as "Old Jelly Legs."

Siebert seemed to spend a lot of time taking walks in a nearby graveyard, and he never had company. A neighbor-whose newspaper Siebert read to avoid paying for his own subscription-sometimes brought him dinner, but the food was seldom to Siebert's liking, and he was not shy about saying so. He left Maine only to buy rare books, and to conduct library research. Clarence Wolf, a Philadelphia-based bookseller, thought that Siebert was homeless on first meeting him. In the insular world of antiquarian book collecting, he came to be known as the Indian Man. A linguistic anthropologist who met Siebert in the seventies noted that, despite his rapidly expanding bibliographic collection, he was "a scholar who trusted no scholar, and hence no products of scholarship." Siebert believed that his university-affiliated colleagues were at a contemptible remove from their supposed areas of expertise; he, meanwhile, was satisfied only to learn from primary sources.

Carol Dana wryly described Siebert as "a different kind of person." More than once, his abrasiveness brought Dana to the verge of quitting. She recalled Siebert following her out of the office one evening and blocking her car door while he railed about grammar. Once, at the grocery store, one of Dana's daughters spotted Siebert walking down an aisle with a cart and asked her whether they should hide. Dana continued to work for Siebert for five years, in part because of Pauleena MacDougall, the red-haired research assistant from Connecticut, who had become an ally of sorts, often chiding Siebert for his rudeness. (MacDougall went on to forge her own career as a historian of Native American culture.) Dana recalled that, not long after she joined the team, someone brought in a photocopy of the Gluskabe stories that Lyon had told Speck all those decades ago. Dana seized on them, noting their comic timing and the way in which unrelated characters addressed one another as kin, just as her neighbors on Indian Island did. She liked how the stories, in celebrating negotiation and compromise, rebuked violence, deception, and fraud. She shared the photocopy with her friends, who shared it with theirs; simply spreading these stories, Dana thought, helped insure the continuation of her people. Eventually, a small, spiral-bound version with a red cover was printed and sold on the island. Siebert seemed not to notice.

As his assistants went over his field notes and conjugated verbs, filing them on index cards by root and appending usage examples to individual entries, Siebert, Dana said, was usually "in the other room, checking his stocks." She studied his notebooks, memorizing sentence structures and vocabulary. Siebert wanted his dictionary to capture how he believed Penobscot was supposed to be spoken. Dana confessed to me that she still pronounces things according to Siebert's system; she recalled recently overhearing a man around her age say the Native word for a walking cane with a quicker second syllable than she was used to, and is now trying to do the same. "Frank was so interested in Penobscot, but he also had a certain view of it," she said. "He couldn't stand that certain people spoke the language differently." Once, Dana recalled, Siebert corrected the pronunciation of an elder speaker in front of a large group. Many people never forgave him for it. For decades, they had been told not to speak Penobscot at all, and now an outsider was instructing them on how to do it properly.

Dana had been working with Siebert for about two years when, in 1984, he completed a draft of the dictionary. It was twelve hundred and thirty-five pages long, with a forty-nine-page introduction. There were close to fifteen thousand entries, collected in the course of a half century and transcribed using an alphabet that was partly of his own design. Algonquian linguists consider it a masterpiece. "Without that dictionary, we wouldn't have anything," Dana told me.

Still, the project was flawed. Alphabetized in Penobscot, it was written for an imagined audience of fluent Penobscot speakers-a population that barely existed while Siebert was working on the dictionary, and which now doesn't exist at all. "It's not user-friendly," Dana said. "Say you want to look up 'morning star'-well, how can you if you don't know the Penobscot word for it?" There was no English-to-Penobscot section. This deficiency made the dictionary an imperfect tool for reviving the Penobscot language; Dana was one of the few people who could conceivably use it, and that was only because she had been instrumental in its assembly.

By the mid-nineties, almost all fluent speakers of Penobscot had died, including Madeline Shay, a widely regarded language teacher on the island. Newspaper reports declared the language officially extinct. In 1995, a recent high-school graduate named Conor Quinn came to the area for the summer to assist Siebert with his work. Quinn, an aspiring linguist, had recently discovered an Irish textbook on his mother's bookshelf and taught himself the language of his ancestors. Working with Siebert in his bungalow, he set about proofreading early versions of the Gluskabe stories and other narratives, using Siebert's handwritten field notes as a guide. When they weren't discussing Algonquian linguistics, Siebert shared macabre anecdotes about his past work as a pathologist. (Quinn remembers his description of the insides of infected lungs as looking like split-pea soup.) "Frank had very little patience for people who didn't already know how to meet his standards or didn't want to meet his standards," Quinn told me. The Penobscot were, he said, "very suspicious of Frank." Certain tribe members seemed aware that Siebert "didn't think much of their command of the language," Quinn went on. "He literally said to me one day, 'I do believe there was once a standard Penobscot.' And I remember thinking, Eh, I don't think so. How could there be? Everyone learned it from their family and friends."

Quinn, who now teaches linguistics at the University of Southern Maine, eventually realized that Siebert's writing system was an obstacle for people who were eager to learn the language. "It was a giant pain for everyone," he said. "Why did this white guy come in and introduce such a nonintuitive alphabet? It was really off-putting. Like, 'This is the language my grandmother spoke, and now there's all this technical stuff I have to learn?' "

Darren Ranco, an anthropologist and the chair of Native American programs at the University of Maine, met Siebert once, in the early nineties, and told me that he was struck by how Siebert seemed to refuse any sort of self-contextualization, dressing against the weather and generally behaving as though it were a different century. "He studied dead things," Ranco said, referring to Siebert's career conducting autopsies. "That was his approach to everything."

Quinn told me that there is some debate today about using the diction of mortality to describe the status of indigenous languages. " 'Dead' and 'dying' and 'endangered' and 'extinct' all make it sound like it's a natural process, but this isn't what's happened," he said. "I think if you're going to use the death metaphor you should talk about killing and murdering." Bernard Perley, a member of the Tobique First Nation, in New Brunswick, and the director of the Institute for Critical Indigenous Studies, at the University of British Columbia, has called methodologies like Siebert's a "ghoulish" kind of "mortuary linguistics."

"For communities like my own," Ranco said, "where our language was beaten out of us, literally, and discouraged time and time again, having someone like Siebert come in, with an interest only in documenting the language, not committed to reënlivening it-considering my relatives were his sources-this absolutely upsets me, after the hospitality so many Penobscot gave him."

Two years before Quinn arrived on Indian Island, Siebert fell ill with bladder cancer, and a pair of married, non-Native research assistants contacted his daughters. Kathy and Stephanie were in their thirties at the time; both were married with small children and struggling financially. Marion was in her seventies. None of the women had seen Siebert in decades.

With their mother's approval, Kathy and Stephanie flew to Bangor to visit Siebert. Stephanie described the trip as "very weird," and her father as "hard to talk to, probably because he had been a hermit most of his life." Siebert put his daughters up in a nearby hotel, hassled a waitress when they went out to eat, and drove them around in a rusted-out Pontiac that Kathy said was "barely functioning." Stephanie was struck by her father's height, his deep voice, his dirty clothes, and especially his glasses-the frames were from the forties. Kathy described him as miserly and self-centered, "like Ebenezer Scrooge," and recalled begging him to cut his hair. Stephanie believed that he was regretful about having abandoned them. "I think he felt horrible," she said.

In the next five years, the sisters paid a few more visits to Siebert, never staying long. When they took their final trip, in January of 1998, Siebert was in a nursing home in Bangor. A brutal storm had left the state of Maine looking like a vandalized jewelry case-a land of white satin and diamonds and broken glass. Trees and power lines were encased in ice; schools closed; hospitals filled up with hypothermia patients. L. L. Bean donated coats and long underwear to out-of-state emergency volunteers. For a week, hundreds of thousands of people lived in darkness and cold, and Siebert's nursing home ran on a backup generator.

The sisters knew nothing about their father's work, but they could tell from a quick survey of his house that they would need professional help. He had given them the contact information for Bailey Bishop, an antiquarian bookseller in Cambridge from whom Siebert had acquired many of his books, and they asked if he might come up and appraise the contents of the bungalow. Bishop agreed enthusiastically. For years, Siebert had begged him to travel to Maine and help him catalogue his collection, but at the very last minute he always called off the plan. Now Bishop was finally going to see what the elusive Indian Man had amassed during the previous sixty years. When Bishop arrived, the power in the area was still out, so he worked in a parka by kerosene lamp, sorting through piles of antique volumes, old letters, and woven baskets. A human skeleton sat on a shelf in the basement. In the living room, receipts for Siebert's rare books lay scattered across the floor. "If Frank had an organizational method for storing them, it was no longer in effect," Bishop recalled. With Stephanie and Kathy's blessing, Bishop took the entire collection to his house, near Harvard Square.

Siebert died on January 23, 1998, at the age of eighty-five. His funeral, held three days later, in Philadelphia, was attended by a dozen members of Siebert's extended family and three other people: Bishop; Clarence Wolf, the Philadelphia-based bookseller who had thought Siebert was homeless; and an elderly man nobody knew, who said that he remembered Siebert from the Cub Scouts. Recalling that day, Wolf sounded as though he were reciting a fairy tale: "These two young women . . . of very modest means . . . suddenly came into a great sum of money." Then he got hold of himself. "The whole thing was just so odd."

Siebert's collection was auctioned off the following year, in a two-part sale at Sotheby's. It comprised more than fifteen hundred items: books, manuscripts, maps, prints, newspapers, pamphlets, and photographs. Bishop, in an introductory essay for the sale's catalogue, described Siebert as "the most knowledgeable Americanist of his time," whose library was "probably the last great collection of Americana to chronicle and follow the frontier across our continent." Selby Kiffer, a senior vice-president in Sotheby's Books & Manuscripts department, called the auction "monumental," saying, "Fifty years from now people will still be talking about it." The collection, he added, "electrified the Americana book-collecting community." The sale brought in more than $12.5 million. As stipulated in Siebert's will, his daughters split the sum. Each bought a house for herself, and together they bought one for Marion. No provision was made for the Penobscot people.

Siebert bequeathed his dictionary and his field-work materials to the American Philosophical Society, a nonprofit scholarly organization, founded by Benjamin Franklin, in 1743, which is housed in a stately brick mansion in Philadelphia, a nine-hour drive from Indian Island. The A.P.S. encompasses a museum and a library with one of the country's largest collections for the study of indigenous languages. It houses much of Frank Speck's archive, and also the journals of Lewis and Clark, some of Charles Darwin's correspondence, and materials from the Eugenics Record Office. The items in Siebert's collection, whose legal copyright is held by the A.P.S., take up forty-one linear feet of shelving. Visitation rules are restrictive: guests must register in advance, make an appointment, and bring two forms of identification; only one box of manuscripts can be accessed at a time.

U.S. intellectual-property law, established as an economic incentive for inventors, privileges people who can write. In copying down the grammar, the stories, and the vocabulary of the Penobscot, Siebert made them his. In dying, he made them the American Philosophical Society's.

In the twenty-odd years since Siebert's death, a small group of people on and off Indian Island have been forced to reckon with his legacy. Carol Dana, armed with his word lists, has studied language-immersion and second-language acquisition. She has led games in Penobscot at the island's day-care center and given weekly lessons at the elementary school, where students, when they need to use the bathroom, ask for permission to go to the wíkəwαmsis ("little house"). Dana has also trained other instructors, and she helped the Penobscot Theatre Company stage a production of Gluskabe stories starring local children. She likes teaching "while doing things-tanning hides, making baskets, weaving, anything you can put language to." She often consults with Conor Quinn, Siebert's former assistant, who has devoted himself to the pedagogy of indigenous-language repatriation. He has led summer language intensives on the island for local teen-agers and has been working with Pauleena MacDougall on revising the Penobscot dictionary. (Almost forty years after its preliminary version, the final volume will soon be co-published by the Penobscot Nation and the University of Maine Press.)

In 2002, Dana was given her formal title of language master, a position created by the Penobscot Nation's recently founded Cultural and Historic Preservation Department. The department is led by the Penobscot tribal historian James Francis, who describes himself as a "second-generation nonspeaker." Its aim, he says, is to "open the language gates that, out of shame, were closed so many years ago." Francis, who is in his early fifties, grew up on Indian Island in an era of burgeoning indigenous activism. He feels that the key to saving Penobscot culture is not just studying the language but using it. "Take the strawberry preserves off the shelf and spread it on a piece of toast" is how he put it to me.

In 2012, Francis, faced with a grant deadline, called on Jane Anderson, the legal scholar at N.Y.U., whom he had met a year earlier, when he attended one of her intellectual-property workshops. Since then, she has worked closely with the tribe. Unlike many legal experts, Anderson is capable of viewing the law as the whimsical metaphysician it can be, transforming corporations into people and lakes into litigants. She is particularly interested in the ways in which American law "makes certain things into property that shouldn't be seen as property," and during the past few years she has focussed on the somewhat surreal legal status of the Penobscot language. "People say, 'Hey, you can't own a language!' " she told me recently. "And it's, like, 'Well, yeah, actually you can, through the misadventures of I.P. and copyright.' "

Anderson sees Siebert's approach as archetypal of nineteenth- and early-twentieth-century anthropological research, which tended to cast indigenous people not as participants but as objects of study, and rarely aspired to benefit them. Siebert's work had been crucial, she told me, but he also engendered significant community shame. Anderson often speaks more like a psychologist than like a lawyer. "Because he failed at being a parent," she told me, of Siebert, "he compensated by paternalizing his relationship to the Penobscot, whom he treated like children and tried to raise properly, in his eyes."

Anderson, whose work frequently grapples with the problem of whether instruments of colonial dispossession can be used to fix problems of their own making, wants the Penobscot people to retain cultural authority over their language, even if they cannot technically hold its copyright. To that end, she has collaborated with tribe members on a few extralegal initiatives, including a project that is being implemented jointly with the A.P.S.: attaching digital labels to the documents in the Siebert collection, to indicate cultural sensitivity, discourage commercial use, and request that the information be attributed to the Penobscot community moving forward. Indigenous rules around how knowledge is disseminated are often incompatible with copyright law. Some of the oral narratives in the A.P.S. archive, for example, are meant to be shared only by women, or only in winter, or only by elders. Behind the modest-sounding scope of the labels, Anderson told me, is a "radical proposition": an explicit acknowledgment that "there's something really serious here that the law can't necessarily contain."

The ceremony at the University of Maine where I met Dana, in May, 2018, was hosted by Kirk Francis, the chief of the Penobscot Nation, and Susan Hunter, the president of the university. Surrounded by glass vitrines displaying sweetgrass baskets and deerskin moccasins, in front of a small audience and a local news team, they signed an agreement, drafted by Anderson, which stipulated ways in which the university would integrate the tribe's perspective into future research processes: a Penobscot representative would hold a permanent seat on the museum's advisory board, the new system of labelling the A.P.S. collection would be instituted, and campus signage would begin to include Penobscot translations.

When I spoke with James Francis, who was in attendance, he explained that, ideally, the tribe would have approval over the content and the expression of any piece of writing that relies on Siebert's research. But implementing such a system would be onerous, he admitted. He wondered about the feasibility of asking tribe members to read hundreds of pages of graduate students' unedited dissertations. "I mean, even Carol really shouldn't be talking to you without tribal approval, but we're still trying to figure all that out," he said. "It's prickly." I wondered what my editor would say if I told her that every sentence of this article required approval from the Penobscot Nation. When I raised the subject with Darren Ranco, from the University of Maine, he acknowledged that the idea of such a system-which is at odds not only with the spirit of the First Amendment but also with journalistic ethical standards, which prohibit reporters from sharing drafts with sources-strikes many people as illiberal. Still, he said, "if colonization had never happened, and we had never been forced to unlearn our language, we wouldn't have to have this sort of precious relationship with it."

Dana has spent the past few years working to collate and edit the Gluskabe stories that Frank Speck began gathering more than a century ago. The collection, " Still They Remember Me: Penobscot Transformer Tales, Volume 1," edited by Dana, Quinn, and Margo Lukens, an English professor at the University of Maine, will be published by the University of Massachusetts Press this summer. It will be the first commercial book to use Siebert's writing system, with each story printed in Penobscot on the left page and in English on the right, and featuring illustrations by Penobscot artists. The publishing contract notes that all royalties will go to the Penobscot Nation, as will decisions regarding film or television rights. Every Penobscot household that wants a copy of the volume, priced at $24.95, will receive one for free. As a teaching tool, the stories are far superior to Siebert's dictionary. Dana hopes that the new book can make the language accessible to future generations. If Siebert's legacy was writing down the language, Dana's is letting it be read, and its stories be told.

Before bed each night, Dana asks her ancestors to visit her, and sometimes she does indeed dream in Penobscot. Her role as tribal language master, she admitted, has been something of a burden, and often she wakes up feeling as if she no longer cares about Penobscot, and is tempted to give up. But she is constantly aware of how much more she could be doing to prevent her language from being lost, and finds herself drawn back to the idea of passing on whatever she can. "Who else is capable?" she once asked me.

"Carol is very intense sometimes," Maria Girouard, a Penobscot organizer, activist, and historian, said. "She has a little bit of angst, which, you know, is understandable. Our language knowledge should not rest on the backs of a few people who have devoted their entire careers to it." Maulian Dana, a distant relative of Carol Dana's and a tribal ambassador in her mid-thirties, who studied Penobscot with Quinn when she was a teen-ager, told me that, today, there's not a lot of talk about Siebert: "If you asked someone on the street, 'Hey, who is the champion of the Penobscot language,' they wouldn't say Frank. They'd say Carol."

On March 25th of last year, the Penobscot Nation, in an effort to insulate itself from COVID-19, erected a checkpoint on the bridge from Indian Island to the mainland. Only essential workers and tribal members were allowed to cross it. During quarantine, Dana, who lives alone in a two-story house near the tribal cemetery, has spoken less Penobscot than she has in decades. She never did buy a parrot; she got a dog instead, and named him Jejahk, a shortened form of the word nəčə̀čahkom, which means "my soul." As Dana told me about him over the phone, he leaped into her lap. She murmured to him in Penobscot for a moment. "He knows I'm talking about him," she said.

Once a week, Dana gives a seminar over Zoom. Gabe Paul, a language instructor in his thirties, attends Dana's classes, and tries to speak Penobscot to his son, who is almost two. To truly learn a language, one must speak it spontaneously with other people-currently an impossibility for anyone wishing to master Penobscot. "I don't need this language to, you know, buy groceries or get money out of the bank," Paul told me. "It's not going to be what it was, at least not right away. It's going to take many, many generations."

Another of Dana's students, Jennifer Neptune, a basket-maker and the director of the Penobscot Nation Museum, who is married to James Francis, told me that, like everyone on Indian Island, she is troubled that the language's survival is in the hands of so few people. "It's terrifying," she said, adding that the possibility of Dana falling sick had been her "very first thought" on learning about COVID-19. (In January, the Cherokee Nation of Oklahoma made fluent speakers eligible for early doses of the coronavirus vaccine, along with medical workers and first responders.)

When I spoke to Dana at the beginning of this year, she talked about her belated realization that a traditional song in which a man walks sleepily toward the narrator is actually a depiction of someone who might be at risk of starvation. "He's sleepy because he's hungry!" she said. "He needs muskrat meat!" She told me about another song, in which a clever rabbit plays a series of increasingly elaborate pranks on a wildcat. I wondered aloud whether indigenous storytelling traditions weren't perhaps the source material for Bugs Bunny cartoons, and then regretted it. "I don't think so," Dana said. "I don't think too many people know our stories." Occasionally, Dana overhears stray Penobscot words in casual conversation on Indian Island. She was thrilled when, not long ago, one of her sons, who is in his forties, took a photograph of a beaver with his iPhone and, in telling her about it, casually used the Penobscot word for the animal.

On a recent Thursday, Dana, addressing a class of five students, suggested drawing family trees to help remember the words for various relatives, and learning the vocabulary for kitchen utensils while laying the table. She talked about the efficacy of pantomime, narrating as she pretended to get dressed, using the Penobscot words for "shirt" and "pants" and "boots." She held up pieces of construction paper with various words written on them-using, as she always does, Siebert's orthography-and admitted to having the word for "stove" taped up in her kitchen, to remind her to turn it off when she leaves the house. She sang a song about body parts to the tune of "Ten Little Indians." She ended the lesson with a common greeting, which translates as "How are you surviving today?" And then she provided the customary response: "It's hard for those of us yet living." ♦

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How Did a Self-Taught Linguist Come to Own an Indigenous Language?

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The Penobscot language was spoken by almost no one when Frank Siebert set about trying to preserve it. The people of Indian Island are still reckoning with his legacy. When I first met Carol Dana, in the spring of 2018, she told me that she was thinking of getting a parrot.

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IMPROVING SOCIAL SKILLS THROUGH THE USE OF COOPERATIVE LEARNING

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IMPROVING SOCIAL SKILLS THROUGH THE USE OF COOPERATIVE LEARNING

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https://sites.google.com/site/cooperativelearningresources/edss-511

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PIGS FaceS - Cooperative Learning Resources

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This website was designed to help teachers create cooperative learning with the 6 elements of Positive Interdependence, Individual Accountability, Group Processing, Social Skills, Face-to-Face Interactions & Specific Task. Strategies and graphic organizers are provided to help with each of the elements.

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Viva los Zapatistas! Ya Basta!

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This section of our web page is for educators, students, parents and everyone who is interested in teaching or learning about Chiapas, its indigenous Mayan peoples, and the Zapatista movement. Here you can find student readings, lesson plans, maps, research information, web links, audio-visual materials, and other resources for the classroom. Your school can become a school for Chiapas simply by teaching about it.

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This section of our web page is for educators, students, parents and everyone who is interested in teaching or learning about Chiapas, its indigenous Mayan peoples, and the Zapatista movement. Here you can find student readings, lesson plans, maps, research information, web links, audio-visual materials, and other resources for the classroom.

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Bhideo à Colombia

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The Many Ways To Gaelic Language Fluency

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The Many Ways To Gaelic Language Fluency

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Goireasan agus eòlas pearsanta aig daoine mu bhith a' ruighinn fileantachd

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In Design for Cultural Revitalization at NSCAD University, Halifax, Nova Scotia, Professor Marlene Ivey and students focused on Gaelic Nova Scotia, working together with community partners to address issues relevant to their community. The aim was to explore, engage and develop an understanding of a culture that, for the most part, we had no experience. In our future careers as designers we hope to apply the outcome of this learning experience in our work for and with other cultural communities. We are most grateful to Gaelic community members who lent their support to the class, contributing to our learning experience. Everything started with a short project, intended as an introduction to Nova Scotia Gaelic culture, which later gave rise to a concept for a series of booklets. In a previous workshop held at Baile nan Gàidheal (Highland Village) some members of the Gaelic community documented the resources they used in teaching and learning. We synthesised the information and the outcomes informed our visualization of resources that support paths to Gaelic fluency. In the end, even though we all had the same detail, our infographics differed from each other as each of us had a different approach to telling this story. Please click on the links to see the NSCAD University 2020 Design for Cultural Revitalization class contribution to Mios nan Gàidheal (Month of the Gaels).

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The Many Ways to Gaelic Language Fluency - HOME

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In Design for Cultural Revitalization at NSCAD University, Halifax, Nova Scotia, Professor Marlene Ivey and students focused on Gaelic Nova Scotia, working together with community partners to address issues relevant to their community. The aim was to explore, engage and develop an understanding of a culture that, for the most part, we had no experience.

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Aistean Inntinneach o Afraga

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Dè nì thu leis an t-samhradh seo a laochain? Eòghan a' cur dùbhlan ro oileanaich òga na Gàidhlig as t-Samhradh seo.
Agus mar sin, tha thu air ais aig an taigh - A' Chèilidh Mhòr seachad agus ceann goirt as dèidh Beò dìreach na chuimhne bhlàth a-nis, no baile Dhùn Èideann no Ghlaschu air cùlaibh agus an cothrom dealbhan snoga a chur air feadh nan sgeulachdan Instagram agad air cruth na tìre ann an Tìr nan Òg a bheir farmad dha do charaidean às a' Ghalltachd ghlumach.

Tha thu òg, agus tha thu èasgaidh. Tha deagh Ghàidhlig agad. Agus tha Gàidhlig feumach ortsa agus air do leithid, ach a bharrachd air seo, tha do choimhearsnachd feumach ort. Tha sinn feumach air an Xtinction Rebellion againn fhèin airson Gàidhlig anns na coimhearsnachdan dham bhuineas sinn agus mar an t-àr-a-mach sin

Tha uinneag ghoirid agad, ann an ùine gheàrr nach tuig thu gus am bi i seachad, bidh uallach is dreuchd is teaghlach is sgall is/no preasan ort, 's mathaid gum bi an obair agad gad thoirt fad is farsaing thall 's a-bhos agus ged a bhios tu buadhmhor ann an dòighean eile, 's ann an-dràsta a tha am fìor chothrom agad neart is spionnadh a thoirt dhan a' Ghàidhlig nad sgìre. Cha bhi thu cho cool ri seo gu bràth.

Chan eil mise a' dol a dh'innse dhut dè bu chòir dhut a dhèanamh ach dèan rudeigin agus na biodh eagal ort. Far am bi toil, bi gnìomh. Ged a bhios tu trang le obair san taigh-òsta, no sa bhùth a' togail sgillinean airson tilleadh dhan oilthigh as t-Fhoghar, dèan seo na Shamhradh a' Ghaoil airson na Gàidhlig san sgìre agad fhèin.

Ach ma tha thu ag iarraidh beachd-smuain airson gnìomh, seo a-nis. Ruith clas còmhraidh airson muinntir na sgìre. Feuch caraid a bhrosnachadh is a mhisneachadh gus a' Ghàidhlig aca a chur gu feum còmhla riut nas trice. Iarr air do charaid eile do chuideachadh. Cuir air dòigh cèilidh far am bi Gàidhlig ga brosnachadh. Cuir seann daoine agus clann còmhla gus am faigh iad an cothrom conaltradh. Gabh greim agus na leig às i gus am bi na duilleagan a' tuiteam agus an samhradh ga dhùnadh sìos. Ach dèan rudeigin.

Is tusa an t-sradag a chuireas teine ùr nan Gàidheal thuige. Dèan falaisg fhad 's a tha am fraoch air mòinteach do bheatha tioram.

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"How I Spent My Summer Vacation" | Dè chanas tusa?

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Dè nì thu leis an t-samhradh seo a laochain? Eòghan a' cur dùbhlan ro oileanaich òga na Gàidhlig as t-Samhradh seo.

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Tha Black Panther air mòran òigridh air feadh an t-saoghail a dhùsgadh mu chultar is eachdraidh Afraga, dè an t-sradag a chuireas reultan ùra na Gàidhlig ma-tà?
O chionn mios, chaidh mi a dh'fhaicinn Black Panther, am film ùr o Mharvel agus am fear mu dheireadh mus bi Avengers: Infinity War ann. Chòrd e glan rium mar fhilm den leithid, ach chòrd e rium airson iomadh adhbhar eile.

Bha e air a dheagh riochdachadh. Tha Ryan Coogler na stiùiriche air leth comasach, ma tha thu air Fruitvale Station no gu dearbh Creed fhaicinn, far an tug e spionnadh as ùire do shreath Rocky ann an dòigh ùr, annasach, tha e follaiseach gu bheil talant aig an duine.

Tha na cluicheadairean uile glè èifeachdach, Chadwick Boseman mar T' Challa/Black Panther, Michael B. Jordan mar Killmonger, Lupita Nyongo'o. Angela Bassett, Daniel Kaluuya is eile, agus iad a' nochdadh gu leòr de dhoimhneachd agus de dh'aotromachd aig na h-àmannan ceart. Tha am film a' coimhead brèagha cuideachd, le dealbhadh iongantach air Wakanda mar "Nuadh-Afraga" a tha a' coimhead ùr-nodha ach eachdraidheil aig an aon àm..

Tha e coltach gu bheil am film air buaidh mhòr a thoirt air daoine air feadh an t-saoghail. Tha e mu thràth (agus 's mathaid gu bheil seo na shamhla air cultar grad, mìmeach a tha againn an-diugh) na chuspair adhbhachdais air Saturday Night Live. Airson a' chiad ùr riamh math dh'fhaoidte, tha sàr-ghaisgeach Afraganach aig cridhe còmhraidhean cultaral (on a chaochail Madiba co-dhiù).

Tha mi eòlach gu leòr air eachdraidh nan daoine dubha ann an Ameirigea agus air feadh an t-saoghail gu bheil mi a' tuigsinn dè cho cudromach 's a tha am film seo dhaibh, a bhith gam faicinn fhèin ann am film mòr ann an dòigh nach eil blaxploitative, air neo nach eil an gaisgeach mar Blade no Django, ged a tha e glè chool, aig deireadh an latha a tha na aonar.

Tha am film a' fuireach beò nad inntinn ann an dòigh nach bi mòran fhilmichean den leithid aig Marvel a' dèanamh. (fiù 's Thor Ragnarok a chuir fiamh a' ghàire orm cho mòr, cha do dh'fhan e ro fhada nam chuimhne.) Ach tro chomas Coogler agus cleasachd nan cluicheadairean, tha sinn gar fàgail le sealladh as dèidh sealladh a bhios maireannach, agus chan eil càil nas cumhachdaile san fhilm ris an t-sealladh dheireannach.

Anns an t-sealladh seo tha T' Challa a' tilleadh gu Compton, far an robh am plot ga thoiseachadh. An-sin, tha e mu dheireadh thall a' nochdadh cò th' ann, mar an rìgh ùr, am Panter Dubh, a' nochdadh neart agus lùths Wakanda, mar ghaisgeach mòr dubh Afraganach agus gille òg dubh Ameirigeanach a' coimhead ris, a shùilean ag at le iongnadh agus spèis, mar gun robh e airson a' chiad uair a' faicinn eisimpleir de ghaisgeach a tha coltach ris fhèin, agus a' faighneach ceist shìmplidh "Cò thusa?" - agus an uairsin - BRAG! Tha sinn a' cluinntinn Kendrick Lamar thairis air na creideasan aig an deireadh.

Tha mi air a dhol air ais dhan t-sealladh sin, uair as dèidh uair nam cheann on a chunnaic mi e. Tha mi glè dheidheil air a' bheachd-smuain aig an neach-còidsidh Daniel Coyle a sgrìobh an leabhar ionmholta "The Talent Code", far am bi e a' bruidhinn air an "ignition", an t-sradag a chuireas an teine ùr a bhrosnaicheas òigridh a bhith a' leantainn slìghe a dh'ionnsaigh soirbheachas.

Càite a bheil sinn a' cruthachadh nan cothroman sin anns a' Ghàidhlig latha an-diugh? A bheil gu leòr dhiabh ann? A bharrachd air obair ann an ceòl no anns na meadhanan, agus tidsearan dìcheallach, dealasach, dè tha sinn a' dèanamh airson an ath ghinealach a dhùsgadh? Chan eil seo ga sgrìobhadh gus dimeas a dhèanamh air an fheadhainn air an tug mi luaidh an-sin, ach an urrainn dhuinn na h-èisimpleirean a chuireas sinn air beulaibh ar n-òigridh a neartachadh is a leasachadh?

Is e an rud a th' ann, chan urrainn dhuinn seo a spàrradh orra, ach mar as motha de chothroman beàrtach, buadhmhor a chruthaicheas sinn, 's ann as coltaiche a bhios e gun tig ginealach am bàrr a tha deònach an strì a leantainn. A bheil gu leòr ùine ga chosg ag aithneachadh na h-òigridh, a' toirt taic dhaibh coinneachadh ri chèile, 's a' toirt dhaibh na h-uidheamachd cheart a bhios a dhìth orra ma bhios iad airson a dhol air adhart gus an cànan aca a shàbhaladh?

Ann am Black Panther tha ceòl air a chruinneachadh is air a chlàradh le Kendrick Lamar deatamach dhan chùs, agus tha barrachd ri chluinntinn air a' chlàr oifigeil. Ach air a' chiad chlàr mhòr aige, good kid, m.A.A.d city, rinn Rìgh Coinneach òran Black Boy Fly mu dheidhinn dithis ghaisgich on bhaile aige, Compton, a chaidh a-mach dhan t-saoghal mhòr a us a dhùisg rudeigin na bhroinn. (Arron Afflalo, cluicheadair ball-coise, agus Jayceon "The Game" Taylor, rapair eile.) Cò tha ann am Black Boy Flys na Gàidhlig? Càite a bheil na sradagan againn a chuireas teine ùr na Gàidhlig?

Is e sin as còireach gu bheil mi a' cur fàilte air an leasachadh ùr aig a' Chomunn Ghàidhealach far a bheil iad ag iarraidh buidheann de dh'òigridh ghnìomhach a chruthachadh, tha mi a' coimhead thar a' chuain gu Alba Nuadh far a bheil iad a' cruthachadh sgeama Na Gaisgich Òga, agus tha Sabhal Mòr Ostaig dìreach air seachdain chòmhnaidheach a chuir air dòigh do dh'òigridh Ghàidhlig o chionn ghoirid (leasachadh a bha a dhìth fad bhliadhnaichean nam bheachd).

Tha sinn dearg fheumach air barrachd den leithid agus ma bhios cùisean a' gluasad uidh air n-uidh air an rathad seo, mar a bhios SZA a' seinn san òran mhòr All The Stars o Bhlack Panther "Is dòcha gur e seo an oidhche a dh'innseas mo bhruadaran dhomh, tha na reultan uile nas dlùithe."

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"Na Reultan Uile" | Black Panther agus Gaisgich na Gàidhlig

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Tha Black Panther air mòran òigridh air feadh an t-saoghail a dhùsgadh mu chultar is eachdraidh Afraga, dè an t-sradag a chuireas reultan ùra na Gàidhlig ma-tà? O chionn mios, chaidh mi a dh'fhaicinn Black Panther, am film ùr o Mharvel agus am fear mu dheireadh mus bi Avengers: Infinity War ann.

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Tha Eòghan a' cur roimhe gealladh na Bliadhn' Ùir - tha an t-àm ann airson na mìle gnìomh - dè nì thu fhèin airson Gàidhlig anns a' bhliadhna a tha romhainn? Cuir car. Cuir cath.
O chionn còig bliadhna deug, rinn mi mo shlighe dhan taigh-dheilbh ann am Pàirc Champerdown ann an Dùn Deagh. 'S ann an sin a chunnaic mi The Fellowship of the Ring, agus on uairsin, bha buaidh aig sgrìobhaichean JRR Tolkien orm. (Nach mi a rinn mo dhìcheall a' chiad leabhar a leughadh mus faca mi e, agus bu mhòr an t-iongnadh a bha orm nuair a fhuair Sean Bean bàs! Ged nach eil mòran iongnaidh mu dheidhinn Sean bochd a' faighinn bàs ann am film na làithean-sa.)

Ma 's e aon charactar as fheàrr leam on legendarium Tolkieneach, 's e Gandalf a chòrd rium riamh, mar a bhiodh e air allaban, a' dol an-sàs ann an gnothaichean ach a' feuchainn ri buaidh a thoirt air cùisean ann an dòigh shocair no fharamach a-rèir iarrtas an t-suidheachaidh, agus mar a bhiodh Tolkien ga chleachdadh airson na beachdan is luachan aige fhèin a chur an cèill. 'S ann anns an Hobbit a chanas e:

"Creididh feadhainn gur e cumhachd mhòr a-mhàin a chumas smachd air olc, ach cha d'fhuair mise sin. 'S e na gnìomhan beaga làitheil aig na daoine a chumas smachd air an dorchadas. Gnìomhan beaga de choibhneas agus gràdh."

Nach ann a-mach air gnìomhan beaga coibhneil a bha a' chailleach Ghearmailteach ud le taigh taobh Siorrachd Obar Dheathain cuideachd na teachdaireachd Nollaig? 'S ann tro na mìle gnìomh beag a thèid ar cànan a chumail beò. Tha an abairt sin "na mìle gnìomh" air a bhith air m' aigne on a chleachd a' Bhan-Ileach ghasta, Iseabail Nic an t-Sagairt, i ann an còmhradh air loidhne. Deagh thiotal airson iomairt choimhearsnachd. Gnìomh coimhearsnachd.

'S ann mar sin a dh'fheumas sinn ar slìghe a dhèanamh a-nis. Tha barrachd ghearraidhean a' tighinn, bidh an sporan poblach cho teann 's a bha e fad linntean. Bha àite riamh ann airson buidhnean ann an Gàidhlig, agus na poitean airgid aca is bidh gu bràth. Buidhnean oifigeil, buidhnean farsaing, buidhnean beaga, buidhnean coimhearsnachd. Ach 's e na buidhnean beaga a bhios sinn fhèin a' cruthachadh nar measg fhèin, 's iadsan na buidhnean a bheir a' bhuaidh as motha air cor na Gàidhlig.

Neart an dùirn, gean a' chridhe, fallas a' ghnùis. Cuidich caraid le bhith ag ionnsachadh na Gàidhlig. Bruidhinn ri cuideigin as aithne dhut aig a bheil Gàidhlig ach leis nach bi thu ga cleachdadh. Tòisich cearcall còmhraidh san taigh agad le triùir no ceathrar eile. Cuir romhad e. Sgrìobh sìos e àiteigin agus feuch e a thoirt gu buil. Dhomh fhìn, thug suirbhidh air-loidhne a rinn mi an latha eile buaidh orm nuair a mhothaich mi gun robh mi a' dol a ghluasad on rangachd aois 25-34 gu 35-44 gu math aithghearr. Thug sin orm smaoineachadh air a' chion chothroman agus cultar cleachdadh na Gàidhlig do dhaoine òga 18-34. Mar sin, tha mi air Buan a chur air dòigh a' feuchainn ri cothrom cleachdaidh a chruthachadh dhan rangachd sin anns a' Bhliadhn' Ùr.

'S mathaid gu bheil thu a' leughadh seo agus tu am measg an fheadhainn a bhios a' sgaoileadh is a' toirt "likes" dhan a h-uile rud Gàidhlig air FaceyB. Mo bheannachd ort. Ach ma bhios na seann laochain a' sgaoileadh an rud am measg a chèile a-mhàin gun a bhith a' sineadh ar làmhan a-mach dhaibhsan a dh'fhuiling dìth-mhisneachd no call a thaobh an cuid Ghàidhlig, cha tig dad às. Ma tha thu air an aon rud a dhèanamh fad bhliadhnaichean agus tha thu mì-riaraichte, feuch rudeigin ùr no feuch an seann rud a dhèanamh ann an dòigh eile. Feumaidh sinn am builgean a sgàineadh - feumaidh sinn lasgan a dhèanamh. Feumaidh sinn Gàidhlig a chumail beò agus làn-bheatha. Aig deireadh an latha, cha d'fhiach càil ach sin dhomhsa.

'S e am beul a labhras, ach 's e an gnìomh a dhearbhas. Na mìle gnìomh beag. Dè nì thu? Ge b' e dè nì thu, dèan rudeigin, dèan soilleir e agus gun èirich leat.
Bidh Buan a' ruith ann an Inbhir Nis 21 Am Faoilleach, 4 An Gearran agus 25 An Gearran 2017 Barrachd Fios aig facebook.com/daingeann

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Tha Eòghan a' cur roimhe gealladh na Bliadhn' Ùir - tha an t-àm ann airson na mìle gnìomh - dè nì thu fhèin airson Gàidhlig anns a' bhliadhna a tha romhainn? Cuir car. Cuir cath. O chionn còig bliadhna deug, rinn mi mo shlighe dhan taigh-dheilbh ann am Pàirc Champerdown ann an Dùn Deagh.

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Tha Eòghan a' coimhead ri mar a b' urrainn dhuinn foghlam Gàidhlig atharrachadh gus am bi e nas èifeachdaiche - a bheil an t-àm ann coimhead ri modalan eile airson foghlaim?

"cha do dh' aithnich mi 'm brèid Beurla,
an liomh Gallda bha dol air an fhiodh,
cha do leugh mi na facail air a' phràis,
cha do thuig mi gu robh mo chinneadh a' dol bàs.

Cisteachan-laighe - Ruaraidh MacThòmais

Ma tha thu air a bhith nad thidsear àrd-sgoil, no nad sgoilear Gàidhlig ann an sgoil a leigeas leat cànan do chuid-fhoghlaim a leantainn air adhart gu teisteanas SQA (mar bu dual do Bheurla ach 's e alt eile a bhiodh sin), bidh thu eòlach air a' phios bhàrdachd aig mullach na duilleige.

Tha MacThòmais a' bruidhinn air droch bhuaidh siostam an fhoghlaim, "saoir na h-inntinn a' locradh", a' togail chisteachan-laighe à fiodh Gàidhealach far an rachadh ar cànan adhlacadh - agus cha mhòr gun d' rinn iad an gnothach oirnn. Smaoinich air an liuthad, fiù 's "Sàr-Ghàidheil" nach tug seachad an cànan dhan chuid-chloinne 's iad a' seasamh 's a' searmonachadh mu dheidhinn cor na Gàidhlig.

O chionn ghoirid tha na loidhnichean sin air tighinn a-steach orm aig ìre eile nuair a bhios mi a' siubhal air feadh na dùthcha is a' coinneachadh ri seann sgoilearan a bha agam. Feadhainn làn chomais agus làn mhisneachd sa h-uile roinn is a h-uile beus ach a thaobh a' chànain a fhuair iad oideachadh ann fad dusan bliadhna.

Air a h-uile slat-tomhais àbhaisteach, tha Foghlam tro Mheadhan na Gàidhlig na dheagh fhoghlam a dh'ullaicheas pàiste airson saoghal na h-obrach, bheir e dhaibh cothroman iongantach a chuidicheas iad seasamh os cionn càch agus gach buil, gach eòlas a dh'fheumas iad air a choileanadh le tidsearan dealasach, dìleas.

Agus fhathast, chan e gu leòr airson luchd-labhairt ann an àireamhan mòra a chur a-mach aig a' cheann thall. Tha na daoine òga, comasach, ionmholta, brosnachail seo fhathast a dhìth misneachd a dhol air adhart mar luchd-labhairt. Carson? agus dè nì sinn airson seo a chur ceart?

Ro thric, 's e foghlam Beurla tro mheadhan na Gàidhlig a tha ri fhaotainn. Ma bhios sinn dìreach a' leantainn strùctar luchd na Beurla, ma bhios sinn a' tionndadh sàr-shamhla MhicThòmais a cheann agus a' cur breid Gàidhlig agus lìomh Gàidhealach air ar foghlam, ma tha sinn dìreach ag atharrais chleasan nan uachdaran, chan eil sinn ach a' daingneachadh an fhoirneirt is na smachd a tha air feuchainn ri cur às dhuinn fad linntean mòra. Tha clann ann am Foghlam tro Mheadhan na Gàidhlig ro thric air an eileachadh o chultar na Gàidhlig air neo, nas trice, tha e ga thoirt seachad air an uachdar.

Le fios, tha tidsearan trang. Tha curaicealaim ann ri libhrigeadh. 'S e ceist thoinnte, dhoirbh, a th seo ach uaireannan, 's e a' cheist fhèin a dh'adbhraicheas nach eil freagairt ann, chan e an suidheachadh.

Cola-deug air ais, chunnaic mi gun robh mo charaid air bhideo leis an fhear-gnothaich Simon Sinek a chur suas. Rinn Sinek cliù dha fhèin nuair a nochd e ann am bhideo a' dubh-chaineadh "Luchd na Mìle Bliadhna" mar gur b' iad a bu choireach airson staid ìosal ar coimhearsnachd. Ann an saoghal Brexit agus Trump, cha chuireadh tu a' choire orra nam biodh iad airson falach air cùl sgàilein. Cha tug mi cus for dha an uairsin, ach an uairsin sa bhideo eile seo le Mgr Sinek chunnaic mi òraid TED a rinn e leis a' cheann-naidheachd "Start with Why?", a' mineachadh gur e sin a bha a' toirt làmh an uachdair do chompanaidhean agus dhaoine fa leth a bhith nas soirbheachaile na càch. Carson a bha e ag iarraidh gun tòisicheamaid leis an facal ud? Gum biodh sinn ag innse ar sgeulachd agus ag innse carson a tha sinn a' dèanamh na tha sinn a' dèanamh.

Ma tha sinn an-sàs ann an Strì na Gàidhlig, tha fios againn dè tha sinn a' dèanamh - tha sinn a' teagasg agus a' cuideachadh Gàidhlig.

Tha fios againn ciamar a nì sinn seo - nì sinn teagasg tron chànan no mun chànan agus bheir sinn cothroman do dhaoine an cànan a chleachdadh. Deagh theagasg a bhios ann airson a' mhòr-chuid.

Agus 's dòcha gu bheil fios againn air carson a tha sinn a' dèanamh seo - tha sinn a' feuchainn ri ar cànan a shàbhaladh - ach a bheil sinn a' mineachadh sin a chèile math gu leòr?

Agus ciamar a bhios sinn a' mineachadh sin? Cha d' fhiach e dhuinn a bhith ag èigheachd 'Bruidhinn Gàidhlig', 'Cleachd i no Caill i", oir tha sinn air a bhith a' feuchainn sin fad bhliadhnaichean agus chan eil na sluagh-ghairmean ag obair gu ceart - (Feumaidh mi aideachadh gu bheil mi fhèin ciontach de seo leis na h-earballan goirid a chuireas mi air bhideothan Gàidhlig Gu Leòr - Love Gaelic? Carson? Dè tha a' dèanamh Gàidhlig àraid?) Uaireannan, tha sinn a' gabhail gu bheil e gu math follaiseach gu bheil Gàidhlig math dhut agus tha e math a cumail beò ach chan eil sin idir a' toirt buaidh air gu leòr dhaoine.

A' gluasad air adhart agus a' coimhead air dòighean airson am mineachadh a thoirt seachad, tha mi ga lorg feumail dhomh a bhith a' coimhead ris an fheallsanachd aig Paolo Freire. 'S e Freire a sgrìobh an leabhar beag goirid " Pedagogy of the Oppressed ", ann am Portagailis bho th`¨s ann an 1968 agus chaidh fhoillseachadh sa Bheurla ann an 1970. Thàinig an fheallsanachd gu buil nuair a bha Freire ag obair na dhùthaich fhèin, Brasil, agus a' feuchainn ri inbhich bhochd a chuideachadh leis na sgilean litearrachd aige.

Bhiodh Freire a' coimhead ris a' choimhearsnachd mar gun robh e air a sgaradh eadar uachdarain agus ìochdairean agus gun robh foghlam traidiseanta a' coimhead ri neach-ionnsachaidh mar gun robh e na mhucag-airgid, gu bhith air a lìonadh le eòlas, agus gun robh seo ag eileachadh agus a' cronachadh daonnachd nan daoine - tidsearan agus luchd-ionnsachaidh. Bhiodh Freire ag argumaid airson foghlam a bhith na cho-obrachadh eadar luchd-ionnsachaidh is luchd-teagaisg agus gum biodh an dithis ag ionnsachadh a chèile. Tro na gnìomhan seo, bhiodh iad còmhla ag obair a dh'ionnsaigh coimhearsnachd na bu shaoire is na bu mhothachaile.

Chaidh Freire a chur a-mach às an dùthaich le deachdaireachd anns na 60an, leis gun robh e air 1.5 millean luchd-bhòtaidh ùra a chruthachadh (rud nach eil cho math airson deachdaireachd sam bith) agus cha d' fhuair e an cothrom tilleadh gus na 80an. Aig ceann nan 80an, fhuair e an cothrom còmhraidhean a chumail le Myles Horton, fear a bha an-sàs san Sgoil Dhùthchasach Highlander ann an Tennessee o 1932, agus a chuidich daoine dubha agus daoine geala a chèile le bhith a' teagasg sgilean litearrachd agus sgilean ceannais ann an Ceann a Deas nan Stàitean. 'S ann aig Highlander a chaidh We Shall Overcome a rèiteachadh agus a bha mòran an-sàs le Dr King a' dol tro a dhorsan. Bha tòrr aca ann an cumantas ged a bha iad aig diofar aoisean agus o dhiofar dhùthchannan.

Feumaidh mi aideachadh gu bheil "Pedagogy of the Oppressed" gu math toinnte agus dùbhlanach do luchd-leughaidh, ach 's ann anns na còmhraidhean eadar Horton is Freire a tha gan cruinneachadh anns an leabhar "We Make The Road By Walking" a chì sinn gu furasta mar a bha na feallsanachdan aig an dithis seo, air an obrachadh leis na daoine a bha ag obair còmhla riutha, stèidhichte air còmhradh, conaltradh agus ceartas a thàinig a-mach às a' chultar is a' choimhearsnachd a bha iad a' frithealadh.

Dè na leasanan a th' ann airson foghlam Gàidhlig, sna sgoiltean agus sna clasaichean coimhearsnachd againn? Tha na coimhearsnachdan againn gu math briste, a' fulang le trioblaidean a chuireas bacadh air iomadh rud math, chan e a' Ghàidhlig a-mhàin. Tha daoine aig diofar aoisean air an eileachadh on chultar aca agus o chèile. Tha fada cus aig nach eil comas litearrachd, agus tha am pàilteas ann aig a bheil an cànan agus nach eil ga cleachdadh.

'S mathaid gur e am facal a bu chudromaiche do Fhreire facal nach eil ga eadar-theangachadh gu math tric conscientização. Le seo tha e a' ciallachadh gum bu chòir do dh'fhoghlam a bhith a' dùsgadh mothachadh anns an luchd-ionnsachaidh dhan t-suideachadh is dhan àrainneachd eachdraidheil agus shoisealta anns a bheil iad beò, agus gu bheil seo air a dhèanamh tro chòmhradh agus tro ghnìomhan seach tro theagasg thraidiseanta agus sluagh-ghairmean.

Ciamar a tha sinn a' dol gan dùsgadh? Dùisgidh tu cuideigin math gu leòr le bhith ag èigheachd agus a' sadail bucaid de dh'uisge fuar orra. Ach, 's e cleas an uachdarain a tha sin a bhith a' spàrradh rudan air daoine. Tha slìghe eile ann, agus 's ann leis an t-slìghe fhèin a nì sinn e.

Bidh freagairt dhiofraichte aig gach neach, aig gach coimhearsnachd, aig gach dual-chainnt, aig gach sgoil ach gheibhear dhan fhreagairt tron aon dòigh. Mar a bha aig Seumas, bràthair Iosa a thaobh creideamh is obraichean, ma tha neach ag ràdh gu bheil cànan aige, ach às aonais obraichean, an urrainn dha an cànan a shàbhaladh?

'S e an ath bhliadhna a th' ann am Bliadhna nan Cànan Tùsanach UNESCO. Tha cothroman math an-sin do phròiseactan agus sgoiltean Gàidhlig air feadh na h-Alba, ach cuideachd tha an cothrom againne uile a' coimhead ri carson a tha sinn a' dèanamh na tha sinn a' dèanamh agus ar sgeulachd innse as ùire dhar coimhearsnachdan agus dhar dùthaich. Feumaidh sinn nar tidsearan agus nar coimhearsnachdan a bhith a' dèanamh ar slìghe còmhla tro chòmhradh agus tro ghnìomhan.

Mholainn do dhuine sam bith sùil a thoirt air an Facebook aig Sgoil Stafainn ma tha thu airson faicinn mar a tha deagh fhoghlam Gàidhlig air a stèidheachadh ann an cultar na coimhearsnachd ag obair - tha e fìor, tha e freumhaichte agus tha e a' fàs. Chan e fiodh marbh air a locradh ach gach pàiste na chraobh làidir bheò.

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Foghlam Gàidhlig | Mar a nì sinn an t-slìghe leis a' choiseachd

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Tha Eòghan a' coimhead ri mar a b' urrainn dhuinn foghlam Gàidhlig atharrachadh gus am bi e nas èifeachdaiche - a bheil an t-àm ann coimhead ri modalan eile airson foghlaim?

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Tha Màrtainn Luther King Jr. ainmeil mar neach a strì an aghaidh gràin-cinnidh, ach bha e an-sàs gu mòr san strì airson ceartas eaconamach cuideachd. Tha Eòghan a' coimhead ris na tha ri ionnsachadh fhathast on t-Searmonaiche Thiomail a chaidh a mhurt o chionn 50 bliadhna.

Air a' bhalla ann am mansa m' athar, bha obair-ghrèise a rinn mo mhàthair leis na faclan o Ghnath-fhacail 29:18 fighte innte; "Far nach eil taisbeanadh, thèid an sluagh a dhìth". Tha an rann sin a' crìochnachadh le "ach an tì a choimheadas an lagh, is sona esan."

O chionn leth-cheud bliadhna air an 4mh den Ghiblean, chaidh An t-Urr Màrtainn Luther King Jr a mhurt ann am Memphis. Bha e 39.

An oidhche roimhe, thuirt e san òraid mu dheireadh aige "Chan eil sinn ag ràdh ri Ameirigea ach 'Bi fìor ris na thuirt sibh air pàipear.'"

Is e sin a thug King seachad, taisbeanadh a bha stèidhichte air an lagh, air bun-stèidh nan Stàitean, ach cuideachd air an lagh aig Dia san robh e a' creidsinn. Seo am fear a thug fianais seachad gu daingeann - a chleachd cumhachd na nàire agus neart a chreidimh airson na Stàitean Aonaichte a ghluasad mean air mhean air an t-slìghe gu ceartas.

Tha an òraid "Tha mi air a bhith aig Bàrr na Beinne" mar fhàisneachd, ach bidh fios aig fada a bharrachd air an òraid as ainmeile aige, "Tha Bruadar Agam a thug e seachad anns an Lunasdal 1963.

Nuair a chluinneas sinn na faclan o bhruadar King "Gum bi mo cheathrar chloinne bige beò ann an nàisean far nach bi iad gam breithneachadh a thaobh dath an craicinn, ach a thaobh sùsbaint an caractaran.", bidh sinn ro thric a' diochuimhneachadh nam faclan mu dheireadh sin, "susbaint an caractaran".

Ma bha susbaint a' charactair a' cur dragh oirnn, cha bhiodh an Trumpach anns an Taigh Gheal, agus cha bhiodh spivs is bumailearan Bhrexit air ar dùthaich a reic dha na Ruiseanaich is na Saudis. Chan e a-mhàin gun robh King airson saoghal saor o ghràin-cinnidh is gràin-creidimh a bhith ann, ach saoghal far an robh ceartas agus càirdeas ann. Gu dearbh, chaidh "Tha Bruadar Agam" a libhrigeadh aig a' Chaismeachd air Washington airson Obraichean agus Saorsa.

Seo fear a thuig nach robh an strì airson còraichean a stad le còraichean bhotaidh dha na daoine dubha, ach gun robh e a' crochadh air siostaman ùra agus eaconamaidh cothromach a chruthachadh, a chuireadh às do dh'anaceartas is do bhochdainn tro ghràdh, tro agape. Tha cuid ag ràdh gur e an leithid de smaoineachadh a chuir às dha.

Thuig King gun robh an sgaradh as motha ann eadar na h-uachdaran agus na h-ìochdaran, gun robh iadsan ann an cumhachd a' cur sìos air na daoine beaga. Is beag an t-iongnadh gun tug iad Comannach air mar dhìteadh, gun robh King a' cur an cèill Diadhaireachd na Saorsa aige fhèin, dh'fhàs e na bu raidigiche is na bu raidigiche mar as sine a dh'fhàs e. Dh'fhàs e na bu choltaiche ri Malcolm X, nuair a bha Malcolm air fàs nas coltaiche ri Màrtainn mus d'fhuair e fhèin bàs.

Aig cnag na cùise, tha cumhachd ann. Ma tha na structaran poilitigeach fhathast a' taobhadh dha na h-uachdaran, chan eil e gu diofar ma tha cuideigin boireanta, geidh, dìreach, ciorramach, thar-ghnèitheach, Niseach, Rubhach, dubh, buidhe no geal aig an stiùir, agus susbaint a' charactair aca a dhìth. Tha dithis bhoireannaich air a bhith aig stiùir na Rìoghachd Aonaichte, agus 's iad air a bhith ceart cho mì-chothromach agus borb ri fear sam bith a bha a' fuireach ann an 10 Sràid Dhowning. Agus 's ann anns an eachdraidh againn fhèin, 's iomadh Gàidheal a rinn cron gun tomhas air a' Ghàidhlig agus air a' mhuinntir fhèin.

Latha an-diugh, dh'fhaodte a ràdh nach eil feum air còraichean cànain ma tha sinn beò ann an Gàidhealtachd a tha fhathast ga falamhachadh gach bliadhna, far a bheil prisean fearainn cho àrd. nach eil dòigh air thalamh ( no pun intended) gum faigh òigridh an àite greim air, far nach eil obraichean seasmhach daingeann, far nach eil rudan a' dol sna coimhearsnachdan a bhios a' toirt air an òigridh eallach a' chànain a thogail is a chur gu feum.

Ann an saoghal na Gàidhlig, thathar gu tric a' cluinntinn bho ar n-urchairean mòra an fhacail "lèirsinn". Ach 's e taisbeanadh tha dhìth oirnn, an sluagh a tha ann an dìth. Slìghe air adhart, seach ceann-ùidhe. Dè nì sinn airson an siostam air fad atharrachadh dhuinn, seach a bhith ag obair taobh a-staigh siostam a bha gar cur sìos fad linntean?

Is fhiach e èisteachd ris na searmonan agus na h-òraidean aig King, uair is uair eile. Tha iad fhathast a' seasamh a-mach, agus feumaidh sinn cuimhneachadh gun robh e gu smior, na Chriosdaidh le creideamh daingeann. Ach tha gu leòr anns gach rud airson brosnachadh is togail a thoirt do neach no sluagh sam bith a tha fo smachd, no fo uallach ge b' e dè bhios iad a' creidsinn. Tha e a' cur ceist ron luchd-èisteachd an-còmhnaidh ' Dè tha' ann am blueprint do bheatha? '.

Chan e naomh a bh' ann. Cha robh ann an King ach duine, fear a strì le ana-miannan, fear a bha ceart cho lag ann an iomadh dòigh nach eil sinn a' faicinn a-nis as dèidh leth-cheud bliadhna ga chaoidh is ga thionndadh na shàr-eisimpleir do dh'Ameirigea agus dhan t-saoghal. Tha am pios seo le Mychal Denzel Smith anns The Atlantic a ' togail cheistean inntinneach mu dheidhinn buaidh King. Ach fhathast, còrr is leth-cheud bliadhna, tha an fhìrinn a chur e an cèill cho deatamach 's a bha i riamh.

Is fhiach e dhuinn coimhead ri King agus ionnsachadh bhuaithe, agus le sin tha an cothrom againn ar cùl a chul ri lèirsinn agus a choimhead ri taisbeanadh mar ar slìghe air adhart. Chan eil an t-slìghe a' stad, cha tig ceann air ar cuairt, ach feumaidh sinn cumail oirnn a' caismeachd mar Ghàidheil. Feumaidh cuideigin a dhol gu bàrr na beinne is a choimhead a-null. Cò nì an taisbeanadh sin dhuinn mar shluagh? An tusa a bhios ann?

An uairsin, agus chan ann roimhe, bidh e comasach dhuinn, mar shluagh, a dhol a-steach gu Tìr a' Gheallaidh.

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Far nach eil taisbeanadh, thèid an sluagh a dhìth | MLK

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Tha Màrtainn Luther King Jr. ainmeil mar neach a strì an aghaidh gràin-cinnidh, ach bha e an-sàs gu mòr san strì airson ceartas eaconamach cuideachd. Tha Eòghan a' coimhead ris na tha ri ionnsachadh fhathast on t-Searmonaiche Thiomail a chaidh a mhurt o chionn 50 bliadhna.

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O chionn deich bliadhna, ghabh buidheann de dh'òigridh ann an Leòdhas ceum mòr airson sgioba iomain do dh'inbhich a stèidheachadh san eilean. Bha Eòghan againn an-sàs ann, agus e a' coimhead air ais air turas iongantach Camanachd Leòdhais.
O chionn deich bliadhna an-diugh, chaidh mi an-sàs ann an gnothach a thug os làimh mo bheatha uile gu lèir.

Uaireannan, bidh mi a' saoilsinn air dè bhiodh air tachairt mura robh rudan mar a bha iad. Sin mar a tha an saoghal - na murarobhaichean.

Mura robh an Dotair Barden nach maireann agus a bhean chòir air leughadh ann an leabhar mu seann chleachdaidhean na Bliadhn' Ùir anns an Eilean Fhada. Mura robh grunn mhath de bhalaich uile mun an aon aois a bha air a bhith dileas dhan spòrs agus a bha air ionnsachadh fo stiùir Bhoyd MhicCoinnich a chluich do Loch Carrainn. Mura robh mi air am bogsa a thaghadh airson a dhol àite sam bith ann an Alba airson teagasg. Mura robh mi air Pòl Diuc fhaicinn anns an Lanntair aon oidhche agus boillsgeadh de chuimhne agam gur ann à Baile Ùr an t-Slèibh a bha e. Mura robh Stiùbhart "Tyson" Caimbeul agus Donnchadh Mac a t-Saoir air an dachaigh a dhèanamh ann an Eilean an Fhraoich. Mura robh tidsearan eile ann a thogadh an eallach anns na sgoiltean nuair a dh'fhalbh mi. Mura robh pàirc mòr gu leòr ann an Siabost.

Mura robh sinn òg is gòrach.

Camanachd Leòdhais. An sgioba beag a rinn an gnothach. Deich bliadhnaichean on a thòisich sinn an cath airson àite ann an saoghal na camanachd.

Is cuimhne leam e mar a bh' ann an-dè a bha e. Thàinig sinn cruinn còmhla anns an t-sèomar-theagaisg agam ann an seann Sgoil MhicNeacail, dubh na h-oidhche ann mu leth-uair an dèidh còig an tùs na Dubhlachd. Bha sinn air bun-stèidh aig sgioba eile a ghoid on eadar-lìn is atharrachadh. Chuir sinn a-steach gum bu chòir dhan chomann a bhith a' brosnachadh iomain ann an Leòdhas, Na Hearadh agus Bearnaraigh Mòr. B' fheudar dha a bhith a' cur taic ris a' Ghàidhlig cuideachd.

An-uairsin, thagh sinn na h-oifigearan. Bha Micheál an rùnaire ochd-deug, cha robh Sean, an ceann-suidhe buileach na bu shìne, bha mise nam mhanaidsear, gun ach ceithir bliadhna de dh'eòlas mar chluicheadair iomain. Thagh sinn lèintean dubh is gorm airson dà adhbhar - nach robh sgioba eile san spòrs a' cosg nan dathan sin, agus gun robh Peadar Gomez a chuir air dòigh taic-airgid o Woody's Express a' cur taic ri Internazionale. Chuir sinn a-steach gu cupannan Chomann na Camanachd., rud nach d' rinn sgioba às an Innse Ghall riamh roimhe. Bha an aisling beò.

Dh'obraich sinn gu cruaidh gus sgioba a thoirt gu h-ìre. Lorg sinn daoine a' fuireach san eilean aig an robh eòlas. Chruinnich sinn airgead. Chuir sinn air dòigh geam càirdeil le Loch Bhraoin. Thug sinn sùil air an leabhar iongantach aig Màrtainn Dòmhnallach - Skye Camanachd - A Century Remembered - agus chuir sinn eòlas air na h-aon argumaidean agus deasbadan a thaobh siubhail a dh'fhuiling na Sgitheanaich o chionn còrr is ceud bliadhna. Is e caraidean dìleas, taiceil a tha air a bhith anns na balaich gheala à Port Rìgh rè ùine agus tha an t-aon-eòlas sin air siubhal agus strì a' cumail an dà chomainn faisg. Chòrd a' chiad bhliadna glan rinn, le turas ceithir làithean a Ghlaschu (fad mus robh bàta na Sàbaid ann) airson a' chiad gheam chupa againn a chluich an aghaidh Ghlaschu Mheadhan-Earraghaidheal. Ach cha bheir còrdadh thu ach gu h-ìre, feumaidh tu neart cuideachd, agus bha sinn feumach air ann am pàilteas anns na bliadhnaichean as dèidh sin.

Thàinig sinn an aghaidh cuid de dhùbhlannan àbhaisteach, balaich a' fàgail airson obair is oilthigh mar eisimpleir, agus dùbhlannan a chuireadh sgiobaidhean eile fodha - ged a bha dròinnidhean mòra an aghaidh a' Ghearasdain, Chinn a' Ghiuthsaich, an Eilein Sgitheanaich goirt, agus bha airgead is uidheamachd an-còmhnaidh teann, 's e bàs cluicheadair òg an rud a bu mhiosa a dh'fhaodadh tu fulang. Thàinig am buille bu chruaidhe as t-samhradh 2009. Craig Moireasdan, nach robh ach fichead bliadhna a dh'aois agus a bha dlùth ri mòran san sgioba, chaill e a bheatha ann an tubaist. Tha e ga chaoidh fhathast, ach thar nam bliadhnaichean, dh'ionnsaich sinn a bhith a' tionndadh cruaidh-chàs gu cothrom. Tha Craig ga chuimhneachadh leis an fharpais shianaran gach samhradh, Craig Morrison Stornoway Sixes - agus gu deimhinne, 's e a' chiad chuairt den fharpais sin ann an 2010 a thug spionnadh às ùr dhan chomann air fad. Spionnadh a bheireadh sinn gu ceann-ùidhe anns na liogaichean nàiseanta.

Coltach ri luchd-ionnsachaidh na Gàidhlig a bhios a' strì gus fileantas a ruighinn, cha d' rinn sinn adhartas mus d'fhuair sinn bogadh ceart, ach aig ìre a bha freagarrach dhuinn. Bha an strì airson an ìre sin a ruighinn na sgeulachd eile agus tha e ga innse gu math anns a' phrògram aithriseach aig MacTV Camanachd Leòdhais - Dubh is Gorm. As dèidh bliadhna dheuchainn ann an 2011, cha robh roghainn aig Comann na Camanachd ach ballrachd sheasmhach a thoirt dhuinn (agus mar Fhreastal, rinn iad sin o chionn còig bliadhnaichean an-diugh fhèin cuideachd). Ann an sia bliadhnaichean, rinn an sgioba adhartas nach robh beag, a' buannachadh, a' toirt piseach air cluicheadairean agus a' cosnadh cliù mar sgioba cruthachail, dealasach, cothromach a bheir deagh gheam dhut (agus o àm gu àm buaidh ort). Ged nach eil duaisean mòra air tilleadh a Leòdhas, 's e na rudan prìseil a th' ann an leasachadh òigridh, ballrachd mhòr agus treànadh cunbhalach gach seachdain - 's iad an duais nas prìseile na airgead.

Ma tha aon dragh ann, 's e gu bheil an ìre de Ghàidhlig sa chomann air a crìonadh on a chaidh ar stèidheachadh. Feumar a ràdh ge-tà, gu bheil Gàidhlig gu leòr sa chomann fhathast agus tha e fhathast ri chluinntinn tric air a' phàirc agus timcheall na pàirce. Bidh na Gàidheil fhathast a' cleachdadh na Gàidhlig ann, gu h-àraidh an taca ri sgioba ball-coise Leòdhais is na Hearadh far is gann gum faigh iad balach le dà fhacal Ghàidhlig airson BBC Alba, ach 's e as còireach gu bheil tòrr a-nise anns a' chomann aig nach eil an cànan à Leòdhas fhèin agus air gluasad a-steach. Tha e na shamhla air mar a tha Gàidhlig air crìonadh gu mòr ann an inbhe agus cleachdadh ann an Leòdhas san deich bliadhna ud san fharsaingeachd.

Ach tha mi a' smaoineachadh gu bheil leasnanan mòra ri ionnsachadh airson daoine le ùidh mhòr ann an leasachadh na Gàidhlig - 's e fìor ghnìomh choimhearsnachd a th' ann an Camanachd Leòdhais - gu dearbh dearg fheumach air daoine dileas a bhios a' saothradh gu dìcheallach ach cuideachd air coimhearsnachd a thogail le guailnean leathann airson eallach an spòrs a ghiùlan - 's e sin a thog sinn ann. Tha strùctar cothromach agus taic o Chomann na Camanachd feumail airson cùisean furastachadh (agus airson na Gàidhlig, feuch Bòrd na Gàidhlig) ach thàinig a h-uile rud gu Camanachd Leòdhais tro neart an dùirn, fhallas a' ghnùis, ghean a' chridhe agus dheagh rùn na h-inntinn againn fhèin. Ma bha sinn nar suidhe air ar màs Leòdhasach a' feitheamh, bhiodh sinn nar suidhe fhathast. Bhiodh an spòrs air sìleadh air falbh, gun chuimhneachadh na dùthaich fhèin mar a bha i roimhe. Tha sinne mar Ghàidheil feumach air mìle gnìomh beag airson ar cànan a shabhaladh.

Deich bliadhna. Doirbh a chreids'. Àm airson cnuasachadh. Àm airson cuimhneachadh. Àm airson cràthadh. 'S e seasmhachd a th' ann an cnag na cùise de leasachadh sam bith. Le gnothach sam bith, mas urrainn dhut coiseachd air falbh riaraichte leis na rinn thu agus le earbsa gun lean an strì as d' aonais, 's e sin toileachas agus tlachd. An ath bhliadhna, airson a' chiad uair ann an deich bliadhna, cha bhi mise a' cur orm geansaidh dubh is gorm. Bha an t-àm ann. Ach bidh an cath ga chur fhathast leis na seòid à Eilean Beag Donn a' Chuain.

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Eilean Dubh is Gorm a' Chuain | Camanachd Leòdhais

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O chionn deich bliadhna, ghabh buidheann de dh'òigridh ann an Leòdhas ceum mòr airson sgioba iomain do dh'inbhich a stèidheachadh san eilean. Bha Eòghan againn an-sàs ann, agus e a' coimhead air ais air turas iongantach Camanachd Leòdhais. O chionn deich bliadhna an-diugh, chaidh mi an-sàs ann an gnothach a thug os làimh mo bheatha uile gu lèir.

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Stiùireadh airson Buidheann Tràth-bhliadhnaichean a ruith

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Stiùireadh airson Buidheann Tràth-bhliadhnaichean a ruith

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Tha Bòrd na Gàidhlig air am pasgan fiosrachaidh seo ullachadh airson stiùireadh agus fiosrachadh a thoirt do bhuidhnean thràth-bhliadhnaichean Gàidhlig 0-3 airson an cuideachadh le bhith a' stèidheachadh is a' ruith na buidhne aca. Co-cheangailte ris a' phasgan fhiosrachaidh tha teamplaidean.

Tha am Pasgan ri fhaighinn ann an earrannan mar PDF gu h-ìosal is faodar an luchdadh a-nuas.

Ro-ràdh
Earrann 1 - Toiseach Tòiseachaidh
Earrann 2 - Ionmhas
Earrann 3 - Luchd-obrach
Eàrr-ràdhan 1-36(PDF) (Word)

Eàrr-ràdh 1 - A' Stèidheachadh Buidheann Ùr (PDF) (Word)
Eàrr-ràdh 2 - Àrachas(PDF) (Word)
Eàrr-ràdh 3 - Foirm-clàraidh airson Buidheann Pàrant is Pàiste(PDF) (Word)
Eàrr-ràdh 4 - Postair(PDF) (Word)
Eàrr-ràdh 5 - Fàilte is Bileag Fiosrachaidh(PDF) (Word)
Eàrr-ràdh 6 - Clàr-gnothaich airson coinneamh(PDF) (Word)
Eàrr-ràdh 7 - Beachdan airson Airgead a Thogail(PDF) (Word)
Eàrr-ràdh 7a - A' Togail Airgead - Slighe gu Soirbheachadh(PDF) (Word)
Eàrr-ràdh 7b - Eisimpleir de Litir airson Iarrtas(PDF) (Word)
Eàrr-ràdh 8 - Bonn-Stèidh Buidheann Thràth Bhliadhnaichean(PDF) (Word)
Eàrr-ràdh 9 - Fiosrachaidh Feumail(PDF) (Word)
Eàrr-ràdh 10 - Poileasaidh air Slàinte agus Sàbhailteachd(PDF) (Word)
Eàrr-ràdh 10b - Liosta-Sgrùdaidh Sheachdaineach Airson Slàinte Is Sàbhailteachd(PDF) (Word)
Eàrr-ràdh 10c - Bogsa Ciad-Fhuasglaidh(PDF) (Word)
Eàrr-ràdh 11 - Stiùireadh/Comhairle a Thaobh a bhith Measadh Chunnartan(PDF) (Word)
Eàrr-ràdh 11a - Measadh Chunnartan airson Àite A-staigh(PDF) (Word)
Eàrr-ràdh 11b - Measadh Chunnartan A-muigh(PDF) (Word)
Eàrr-ràdh 11c - Measadh air Buannachdan is Cunnartan airson Turas no Gnìomhachd(PDF) (Word)
Eàrr-ràdh 11d - A' Planadh Turas(PDF) (Word)
Eàrr-ràdh 12 - Mìneachadh Air Co-Ionannachd Chothroman(PDF) (Word)
Eàrr-ràdh 13 - Poileasaidh airson Moladh is Gearanan(PDF) (Word)
Eàrr-ràdh 14 - Trèanadh Luchd-obrach a thaobh Dìon Chloinne(PDF) (Word)
Eàrr-ràdh 15 - Poileasaidh Dìon Chloinne(PDF) (Word)
Eàrr-ràdh 16 - Poileasaidh Gàidhlig(PDF) (Word)
Eàrr-ràdh 17 - Clàr Làitheil(PDF) (Word)
Eàrr-ràdh 18 - Modhan-obrach airson Teine is Sàbhailteachd(PDF) (Word)
Eàrr-ràdh 18a - Clàr airson Deuchainnean Teine(PDF) (Word)
Eàrr-ràdh 19 - Loga Thurchairtean/Thubaistean(PDF) (Word)
Eàrr-ràdh 20 - Greimean Bìdh Fallain(PDF) (Word)
Eàrr-ràdh 21 - Poileasaidh Dìomhaireachd(PDF) (Word)
Eàrr-ràdh 22 - Luchd-dreuchd Ùra(PDF) (Word)
Eàrr-ràdh 23 - Foirm Bhòrd na Gàidhlig airson Atharraichean air Ballrachd Comataidh(PDF) (Word)
Eàrr-ràdh 24 - Sampall de Riaghailtean Ionmhasail(PDF) (Word)
Eàrr-ràdh 25 - Sampall de Theachd-a-steach is Caiteachas(PDF) (Word)
Eàrr-ràdh 26 - Sgrùdadh is Measadh(PDF) (Word)
Eàrr-ràdh 27 - Poileasaidh Fastaidh(PDF) (Word)
Eàrr-ràdh 28 - Foirm-iarrtais airson Neach-cluiche(PDF) (Word)
Eàrr-ràdh 29 - Bun-sampall de Mheasadh Obrach(PDF) (Word)
Eàrr-ràdh 30 - Clàr-ama Glanaidh(PDF) (Word)
Eàrr-ràdh 31 - Poileasaidh Airson An Taigh-Bhig/Badain(PDF) (Word)
Eàrr-ràdh 32 - Sgrùdadh Dàta(PDF) (Word)
Eàrr-ràdh 32a - A' Dèanamh Sgrùdadh a thaobh Dàta(PDF) (Word)
Eàrr-ràdh 32b - Bristeadh a thaobh Dàta pearsanta(PDF) (Word)
Eàrr-ràdh 33 - Sanas Prìobhaideachd na Buidhne(PDF) (Word)
Eàrr-ràdh 34 - Cead margaidheachd(PDF) (Word)
Eàrr-ràdh 35 - Foirm- ceadachaidh Neach-Obrach(PDF) (Word)
Eàrr-ràdh 36 - Foirm ceadachaidh saor -thoileach(PDF) (Word)

Ma bhios ceistean sam bith, cuiribh fios gu: oifis@gaidhlig.scot.

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Fiosrachadh agus Stiùireadh airson Buidhnean Thràth-bhliadhnaichean 0-3

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Tha Bòrd na Gàidhlig air am pasgan fiosrachaidh seo ullachadh airson stiùireadh agus fiosrachadh a thoirt do bhuidhnean thràth-bhliadhnaichean Gàidhlig 0-3 airson an cuideachadh le bhith a' stèidheachadh is a' ruith na buidhne aca. Co-cheangailte ris a' phasgan fhiosrachaidh tha teamplaidean. Tha am Pasgan ri fhaighinn ann an earrannan mar PDF gu h-ìosal is faodar an luchdadh a-nuas.

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Bidh a' bhuidheann seo a' ruith iomadh cùrsa a bhios gu feum do bhuidhnean coimhearsnachd

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We are here to help and partner with you through COVID-19 and beyond. Learning to Change the World: Supporting social change through learning and development
Incredible people like you are stepping up all over Scotland to make a difference in their organisations, communities, and schools. We are here to help you thrive, be your best and achieve greater impact. Through learning with and from others, you can develop the skills, behaviours and mind-sets to help build a better Scotland.

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I felt a little lost in my direction and role within the organisation. The programme has reassured and inspired me again to make a difference. Previous Learner, 2017

I left the programme with the realisation that I myself have a burning ambition that I'm not fulfilling, so bold and brave is on its way Previous Learner, 2018

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We are here to help and partner with you through COVID-19 and beyond. Learning to Change the World: Supporting social change through learning and development Incredible people like you are stepping up all over Scotland to make a difference in their organisations, communities, and schools.

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Chan eil seo a' buntainn ri cuspair na duilleige, ach bha mi feumach ìomhaigh eile airson na shares air Facebook agus tha am bhideo seo làn de ghaol!

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Stevie Wonder   Superstition Live on Sesame St 1973 (Enhanced Audio)

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Cunntas Twitter le dìofar stiùirichean a bhios a' coimhead ri cànan nan Gàidheal sa Twitterverse

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Don’t miss what’s happening

People on Twitter are the first to know.

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Stòras iongantach de dh'altan agus bhideothan a' dol thairis air cha mhòr 15 bliadhna a' coimhead ri obair choimhearsnachd agus cànain

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Deconstructing Myths about the Irish Language | Colm Ó Broin | TEDxBallyroanLibrary

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An sgoil bheag sgoinneil ann an Ceann a Tuath an Eilein Sgitheanaich, a' teagasg le bun-stèidh làidir san dualchas

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Nach math a rinn na 'Staffin Striders' Willow, Odhran, Ava & Toby a rinn 410.5m airson The Skye's the Limit.

Fabulous effort from this brilliant wee team who were walking and cycling for the whole of June as part of The Skye's the Limit challenge. They were raising money for Skye Community Response. Well done to them all.

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Nach math a rinn na 'Staffin Striders' Willow, Odhran, Ava & Toby a rinn 410.5m airson The Skye's the Limit. Fabulous effort from this brilliant wee team who were walking and cycling for the whole of June as part of The Skye's the Limit challenge. They were raising money for Skye Community Response.

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Làrach air leth inntinneach le Raghnaid Sandilands a bhios a' nochdadh mar as urrainn dhuinn cultar, dualchas agus cànan a ghlèidheadh is a thoirt beò a-rithist

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This is a space for occasional blog posts, information on current and past projects as well as essays on place names and stories from Strathnairn. Gàidhlig, English, both.
Raghnaid Sandilands is a writer, Gaelic translator, cartographer and publisher based in Strathnairn on the south side of Loch Ness. She was involved in initiating the ' Farr Conversations' talk series in 2013 aiming to 'oil the wheel of engagement with issues affecting Scotland by hosting lively nights in one Highland hall.' She also runs the local Fèis Farr and is involved with Fearnag Growers - Lios na Feàrnaig, a community-run allotment project which offers talks and creative workshops for the local community.

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This is a space for occasional blog posts, information on current and past projects as well as essays on place names and stories from Strathnairn. Gàidhlig, English, both. Raghnaid Sandilands is a writer, Gaelic translator, cartographer and publisher based in Strathnairn on the south side of Loch Ness.

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Pròiseact Ball-coise

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Tweets by FCSonas2020

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Neach-gnìomh anns na h-Eileanan an Iar

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Magaidh Smith | Tour guide - Actress - Cultural educator

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Tour guide - Actress - Cultural educator

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Ceòlas provides a unique opportunity to experience the living tradition within a vibrant Gaelic landscape. The organisation seeks to celebrate, promote and nurture traditional music, language, culture and heritage, collaborating with local, national and international communities who have shared interests.

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Mar a chaidh seirbhis Ghàidhlig a chur air dòigh le coimhearsnachd de Ghàidheil air Taobh Sear Rois

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Eòlaiche àrainneachail, neach-strì coimhearnsachd, sgrìobhadair agus feallsanaiche

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New Book - Riders on the Storm: the Climate Crisis and the Survival of Being - due 6 August 2020

Poacher's Pilgrimage: an Island Journey is now out in paperback from Birlinn (UK/world) and Cascade (USA)

"This is the book I've been waiting to read all my life" - Cameron McNeish, mountaineer & BBC broadcaster

"Fascinating, provocative and, occasionally, very funny" - Joanna Kavenna, Times Literary Supplement

"I felt I had been led to holy ground" - Brian D McLaren, Foreword to the Cascade edition

Video clips: Opus Earth author interview (5 mins); BBC TV Adventure Show (12 mins) Royal Society Ed TEDx (12 mins)

Click picture for hi-res photo downloads

Shortcut links to Key Material

@alastairmci

[ Contact information]

[ Upcoming Events public itinerary]

[ Booking me & accountability]

[ Published articles - chronological]

Published articles - classified index:

Other Key Links

[An Idea of Speaking Topics]

[ Index of rare third party resources]

[ Interviews, podcasts, videos, TEDx]

[BBC Thoughts for the Day]

[ Letters to the Press]

New This Past Year :Salted with Fire - Easter reflection for the Iona Community (March 2020)] [Dark Mountain 10th anniversary essay: God Carry Me (Jan 2020)] [Papua Visitors Mussel Feast at Croirgerraidh (Aug 2019)] [Healthy Community, Healthy Land: Report of West Papua Province study tour to Hebrides (Jul 2019)] [Doom and Dharma - politics of climate change & regenerative culture, in The Ecologist(Jul 2019)] [Towards Third Millennium Christianity - PCN public lecture (Jun 2019)] ['Spirituality and Social Activism' - book chapter with Matt Carmichael (May 2019)][[GalGael Trust Isle of Iona visit report (Mar 2019)] ["Keep thinking about the stories I'm telling you": Obituary for Agnus Maclennan of Kirkibost & Achmore (Feb 2019)] [Data Set on our solar & heat pump renewable energy system - 64% cut in domestic carbon emissions (2019)] [Interviews - press, radio, TV, podcast (to date)] [BBC Thoughts for the Day (to date)] [Twitter feed] Land, Heritage and Freedom - Forager podcast interviewed by Myles Irving (Apr 2019, 1hr 25 min)] [Zoom recorded talks: The Revolution will be Spiritual (Unitarians conference) and Easter in a Stricken World (Greyfriars Kirk) (Apr 2020)] [

In recent years, it has been the last of these questions that most binds my work together. To do human ecology, like doing theology, is to pull on a tangled ball of string. You cannot unravel one loop until you've understood the network of connections. For me, such interconnection is the essence of reality and the basis of consciousness. It is about the spiritual, which is to say, life as love made manifest. It is the innermost structure that underpins the outer forms of things, including their psychology, ecology, politics, economics and forms of collective religious expression. That is why I believe that what the world most needs today is a deepening of spiritual vision. Science gives outer sight, but spirituality complements this with insight. Such understanding is the key to my work and ability to maintain hope, even where the grounds for optimism might be frayed.
My background, writing and activism
Born in 1955, all of my school education (1960-73) took place in the community where I was raised, on the Isle of Lewis in the Outer Hebrides or Western Isles. A traditional Scottish education allows for a generalist worldview. I hold a BSc in geography from the University of Aberdeen (1973-77) submajoring in psychology and moral philosophy, a financial MBA from the University of Edinburgh (1980-81), and a PhD by published works in liberation theology, land reform and community empowerment from the Academy of Irish Cultural Heritages, University of Ulster (2008). For a CV and short bio see here.

My work is mainly represented through the books and articles linked from the tabs along the top of this page. The best known are Soil and Soul: People versus Corporate Power(2001) and Hell and High Water: Climate Change, Hope and the Human Condition (2008).My books have variously been described as "world-changing" by George Monbiot, "inspirational" by Rowan Williams while Archbishop of Canterbury, "careful, sober reasoning" by the philosopher Mary Midgley, and "truly mental" by the singer Thom Yorke of Radiohead.

My two most recent books draw together much of my life's work. Spiritual Activism - Leadership as Service (Green Books, 2015) is co-authored with Matt Carmichael. It is a practical guide, based on a quarter century of postgraduate teaching, and was named Book of the Year by Sir Jonathan Porritt, formerly chair of the UK Government's Sustainable Development Commission.

Poacher's Pilgrimage: an Island Journey (Birlinn, 2016; Cascade 2018 in USA) has been described by the Rev Kathy Galloway of the Iona Community as "a quite wonderful book - a theology of justice and peace and love re-presented through human ecology." I use a twelve day walk through remote and rugged terrain on the island of my childhood to explore the roots of war and alienation in our times. It breaks through into an ecology of the imagination, and spiritual insights for the third millennium.

My best-known work includes Scottish land reform as commenced with the Isle of Eigg (1990 - present), the Harris superquarry battle (1992 - 2004), the spirituality of community, identity, belonging and place (1986 - present), nonviolence and understanding war (1976 - present), the psychospirituality of climate change (2006 to present), and radical human ecology (1990 - present). For further information on my current work and campaigns click here.

Less well-known is my work with South Pacific education, development and ethnography (1980-91 in Papua New Guinea and 2012 onwards in Indonesian West Papua), sustainable tropical forestry (1984-95), micro-hydro electric and alternative energy (1978-86 and 2012 onwards), the depth psychology of cigarette advertising (1995-96), corporate social responsibility in the cement industry with Lafarge (2004-13), NGO marketing, PR, finance & management (1980-1990), parapsychology and consciousness research (1973-1980), cultural psychotherapy, conflict and power analysis (1994 - present), the GalGael Trust, urban poverty and cultural renewal (1997 - present) and applied liberation theology (1977 - present).
Availability for Events, livelihood and t ravelling
Since 1996 I've made my living on an entirely self employed basis - writing, broadcasting with the BBC, keynote speaking at events, workshops, retreats, taught courses and consultancy. For availability see my public itinerary, and a rough idea of the kind of things I talk about at here. We now have good broadband so I am able to connect for online talks and presentations if required. this list. My personal financial accountability, my suggesting scale of charging for events, and my approach to travel in the face of climate change is given

Places at which I have spoken or taught in recent years include the universities of Strathclyde, Edinburgh, Liverpool, Exeter, Bath, Cape Breton, Saskatchewan and Florida, the Russian Academy of Sciences (Economics Dept), INSEAD European Management School, the Guildhall School of Music and Drama, the Glasgow School of Art, the British Council, the Irish School of Ecumenics at the University of Ireland, the World Council of Churches, Groupe Credit Mutuel, Shell plc, Nokia Research Centre, Lafarge SA (where I sat until 2013 on their Sustainability Stakeholders' Panel), the Edinburgh International Festival, the Schumacher Lectures and Schumacher College, Greenbelt Festival, the Society for Ecological Regeneration, Friends of the Earth, WWF International and UK, Australia's Rainforest Information Centre, Transition Towns, the Diocese of Liverpool, the Iona Community, the Scottish Crofting Foundation, International Union for the Conservation of Nature, the Learning and Skills Council, the Economic and Social Research Council, the Scottish Government, the Jakarta Institute of Theology, the Defence Academy's Joint Services Command & Staff College (JSCSC, on nonviolence), the Royal College of Defence Studies, École Spéciale Militaire de Saint-Cyr, the Irish Military College and the Geneva Centre for Security Policy.
Where now? - Riders on the Storm: the Climate Crisis and the Survival of Being
I spend about half of most days dealing with correspondence and seeing visitors. It is a joy to get such feedback, though I often struggle to cope with it efficiently. I give priority of time to activists and young scholars (masters and doctorate candidates) working with social, environmental or religious change. When we can, Vérène and I get out in our canoes and we about once a week we have a shared meal with our neighbours at the GalGael Trust, a mile down the road.

One major area of work this past year that builds on themes opened up in Poacher's Pilgrimage is exploring a Christian spirituality that might be fit for purpose for the third millennium, one that rests on principles of nonviolence rather than authoritarian control. As of the autumn of 2019 through to spring 2020, I am working on a short book on climate change for Birlinn, Riders on the Storm, due August 2020 in time for COP26. Here is the draft publisher's blurb.

Dangerous climate change means that massive social change is essential if much of the earth can remain habitable. What needs to happen will challenge our politics, our economics and our technical capacity. But above all these, it will be a challenge to our humanity. In this succinct and passionate new book, Alastair McIntosh examines the drivers in the human psyche that have allowed unfettered consumerism to threaten the planet. He argues for a radical shift in our consciousness of what it means to be human at this stage in our evolution. His message is not one of optimism, but of building on soul and meaning in these troubled times. Of building the capacity for resilience and regeneration that can make us riders on the storm.

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Contact Information:

Alastair McIntosh

26 Luss Road

Glasgow

G51 3YD

Scotland / Ecosse

Email - mail@AlastairMcIntosh.com (preferred first point of contact)

Mobile (cellphone): +44 (0) 7444 580 380 (preferred second point of contact)

Twitter: @alastairmci (I am not on other social media, I can be DM'd without requiring to follow)

For work issues please try to avoid phoning outside weekday working hours. Remember time zones - we're in GMT or BST in summer (i.e. GMT+1). If you need to discuss something that requires much thought I prefer an email first if possible to arrange a mutually convenient calling time. I am on Skype, Facetime and WhattsApp but unless it is a pressing matter please first arrange any call by email or text.

Directions to our home/office:

For public transport in Scotland, it is worthwhile downloading the Public Transport: Traveline Scotland app. If coming from central Glasgow, take the subway (underground train) to either Govan or Ibrox. They're each one mile from our house. From Govan is a more interesting walk, but Ibrox is a simpler route and less congested if we're picking you up by car (see below if walking). From either Govan subway station or the city centre (Renfield St), you can get a McGills Route 26 bus to the second stop on Craigton Road, from where we're the next street up on the right. The fare is £3.60 from town as of the start of 2018). They're every 10 or 16 minutes during the day, but the timetable is unreliable. Our house is no. 26, half way along Luss Rd on the right. If coming from city centre's Queen St or Central stations, the stops for the 26 bus are on Renfield Street (extending onto Union Street). Taxis up from Govan are about £4, from city centre about £12, and from the airport about £20.

If walking from the subway exit at Ibrox, turn right onto Copland Road. Up to the lights and turn right. Pass alongside the Rangers football stadium, go straight on over the first roundabout, straight over the second roundabout, on to the lights, turn right down Craigton Road, and Luss Road is the 5th exit on the left (depending on what you count as an exit).

By Car: If coming on the M8 from east or west, exit at junction 24 (Helen Street), signposted for Govan. Head downhill and over the lights to a roundabout, as if heading to the Clyde Tunnel. Turn left at the roundabout then right at the lights into a residential area, Craigton Road (signposted to "Elderpark Workspace"). Luss Road is the 3rd on the left (or 4th depending on what you count).

If coming by car from the North via the Clyde Tunnel, as you exit the tunnel prepare to take the first left just at the tunnel's end. Be careful - it comes on you very quickly and it's easy to overshoot. This brings you out onto Govan Road with a very large roundabout. Turn right at this, onto Drive Road, passing a Elder Park on your left. At the end of Drive road, keep the park on your left by turning left onto Langlands Road. Take the 3rd right, just before you lose the park, onto Arklett Road, then 2nd right is Luss Road.

Avoid the M8 approaches if you can when there's a football match on at Ibrox. There may also be parking congestion at such times. Taxi drivers from outwith this area do not know it well. Tell them that you want Luss Road which is off Craigton Road, and to take the Helen Street exit if coming from the M8.

Hello, and a warm welcome to the website of Alastair McIntosh. Thank youfor visiting my home page. See below for contact details and my public itinerary. Also, the tabs above for main themes, and links to the left for a classified index of publications and some other ports of call.

Since 2004 I've live within the old parish boundary of Govan in the city of Glasgow, Scotland, where I am a founding trustee of the GalGael Trust. This works with multiple facets of urban poverty in seeking to release blocked flows within the human spirit. Since 1996, my work has been mainly freelance. I am a Fellow of the Centre for Human Ecology (CHE) of which I was previously director, an honorary senior research fellow (professor) in the College of Social Sciences at the University of Glasgow, and have held honorary fellowships or professorships at the universities of Strathclyde (Department of Geography & Sociology), Ulster (Academy of Irish Cultural Heritages) and Edinburgh (School of Divinity).

I run this site to represent myself professionally. Its main purpose is to make my published work readily available. Forgive it being an amateur website that is self-maintained, using antique FrontPage software from the last century. If you've only landed here to get the retro experience, then make yourself at home.

Nearly all of what I've posted has been previously published or delivered as an address, usually involving peer review. It includes items from local newspapers, the national press, academic papers in refereed scholarly journals, magazine contributions, published letters and poetry, reports, speeches and some broadcasts. There are also sections with my interviews, podcasts and video, and of rare 3rd party resource material. The latter is where I've scanned important but hard-to-find documents that are essential to my work or that of folks with whom I work.

I live with my wife, Vérène Nicolas who I met in Ireland in 1996. I was running a study tour and she was working on a farm, having a background in agriculture, economics and rural development. These days her work is mainly with transformative learning and collaborative leadership in community-based organisations. Both of us are Quakers.

What I do and stand for (updated January 2020)

What is found here broadly represents my work in human ecology - the study of and participation in relationships between the natural environment and the social environment. Some define human ecology in terms of population, environment, resources and development (PRED). My approach also integrates the psychological and spiritual backdrop to being a conscious human being in a living world. Much of my work is informed by the combination of practical action, study and reflection. In this, I am especially influenced by liberation theology - theology that liberates theology to do what it should do. In choosing what issues to work on, I therefore ask questions like:

Alastair McIntosh's Itinerary of Main Events
This table shows roughly which dates I'm booked up for. It also shows what sorts of events I take on. For information on booking me for events please click here. For an overview of my typical speaking topicsclick here. Gaps in the timetable do not necessarily signify availability, especially over weekends, as this is not my private diary. Dates marked for delivery of Thought for the Day mean that I have to be near a BBC studio early that morning, and have time on the previous day for preparation - though these dates can be swapped with another presenter. Events marked "s.t.c." are "subject to consent/confirmation", and it is best to confirm events with the organisers' information before turning up.

2019 (last year)

This Year - 2020+

1. A Conversation ... between Presbyterian Rev David Robertson (the 'Wee Flea') and Quaker Alastair McIntosh, St Peter's Free Church of Scotland, St Peter's Street, Dundee, 7pm, Wed 23 Jan. Video of event online here.

2. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Tue 29 Jan (preparation previous day).

3. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Tue 19 Feb (preparation previous day).

4. Keynote address, Colonisation and Decolonisation of the Soul, at the Malvern Festival of Ideas (on the theme of Crisis), 1415 Sun 3 March.

5. Taking GalGael Trust trainees to Iona for a weekend of reflection, Fri 8 - Sun 10 Mar.

6. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Mon 18 Mar (preparation previous day).

7. Verene and I leading a community study tour from West Papua Province, Indonesia, to Lewis & Harris, approx Sat 20 Apr - Tue 30 Apr.

8. A sharing onspirituality in our timeswith the Brigidine Sisters and close associates in Kildare, 1900 Monday 6 May.

9. Lecture to Senior Command & Staff Course, Irish Defence Forces Military College, Curragh, Co. Kildare, on The Nonviolent Challenge to Conflict, Tue 7 May.

10. As part of a series of talks and meetings in the Americas, 15 - 27 May, linked to my books Spiritual Activism and Poacher's Pilgrimage (including DJT's psychohistory). a sharing with Quakers at New York 15th Street Meeting, evening Thu 16 May.

11. Keynote speaker at the Activating a Global Shift peace symposium with Matthew Fox, Pat McCabe (Ruby Sales, co-worker of Martin Luther King, had to pull out),, Philip Hellmich & Swami Brahmananda at the Sivananda Ashram, Nassau, 22 - 26 May. Evening satsang: The Revolution will be Spiritual. Workshop: Decolonising Land; Decolonising Mind. Morning satsang: Engaging the Powers of Nonviolence.

12. Speaking/officiating at a private event in Ireland, 30 May - 6 June.

13. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Wed 19 Jun (preparation previous day).

14. Panel discussion with Shane Claiborne for Red Letter Christians, Augustine Church, Edinburgh, 1030, Fri 21 June. Tickets here.

15. Speaking at Solas Festival, Sat 21 - Sun 23 June, Perthshire, Scotland. On Saturday 1130: Donald Trump and the Highland Clearances. On Sunday 1100: Nonviolence and an Activist Christianity.

16. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Wed 3 Jul (preparation previous day).

17. Guest lecture on The Nonviolent Challenge to V iolencein The Realities of Conflict module of the Advanced Command & Staff Course, UK Defence Academy, Shrivenham, Thu 11 - Fri 12 July.

18. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Fri 26 Jul (preparation previous day).

19. Keynote address at The Art of Mentoring, Falkland, afternoon Thu 1 Aug, s.t.c..

20. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Tue 13 Aug (preparation previous day).

21. On holiday in France, Wed 28 Aug to Wed 11 Sept.

22. Speaking on our work with community groups in Papua & West Papua Provinces, Indonesia, at the Centre for Human Ecology, Pearce Institute, Govan, Glasgow, 6 pm Wed 23 Oct, details here.

23. GalGael Trust veterans of Iona trips Christmas dinner, Fri 27 Dec, our house.

NOTICE: Many events this spring and early summer have been postponed or cancelled by the organisers due to Coronavirus. I remain open to bookings later in the year and by internet conferencing, and have access to hosting Zoom with capacity for up to 500 participants.

1. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Fri 3 Jan, (preparation previous day).

2. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Thu 12 Mar, (preparation previous day).

3. Leading Iona weekend for GalGael participants, Fri 20 Mar - Sun 22 Mar Postponed.

4. Semin ar with MSc Global Environment, Politics and Society class at Edinburgh University on themes raised in class reading of Soil and Soul,afternoon Tue 24 Mar. Moved online.

5. Leading a week at the Findhorn Foundation, commencing 28th March. Cancelled and but hope to rearrange 2021 - will probably be on theme of Pilgrimage of Life, dates not set yet.

6. Learning from the COVID-19 Crisis: a Sharing with Alastair McIntosh, Zoom, view recording here.

7. A public conversation chaired by John Surrock QC between me and international mediator Ken Cloke, Core Solutions & Collaborative Scotland, Grassmarket Community Project, 7 pm Wed 25 Mar, free but t ickets here. Postponed to Nov 4 and meanwhile, a Zoom version on 6 May (see below).

8. Keynote lecture to the Unitarians' General Assembly, The Revolution will be Spiritual and workshops for clergy on Spiritual Activism, Birmingham, Wed 8 Apr 1900-2015. Cancelled, but moved to Zoom - view recording here .

9. Leading the Good Friday worship at Greyfriars Kirk Church of Scotland, Edinburgh, Fri 10 April. Cancelled, but moved to Zoom - view recording here .

10. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Thu 16 Apr, (preparation previous day).

11. Where Now, Climate Science and Activism? A dialogue between Rupert Read and Alastair McIntosh, Sat 18 Apr, 1700, Zoom - view recording here .

12. Guest lecture on Nonviolencein The Realities of Conflict module of the Advanced Command & Staff Course, UK Defence Academy, 23-24 Apr.. Postponed.

13. About Spirituality - a sharing open to all, chaired by Professor Laura Hope-Gill of Lenoir-Rhyne University with me giving a talk, conversation & open floor, no password but Zoombomb disposal in action, sign in 4.15-4.30 pm Sat 2 May then doors lock, free by Zoom view recording here.

14. Climate Change and the Pandemic: A Call to Consciousness and Collaboration, a conversation with the mediator Ken Cloke and me, organised and chaired by John Sturrock QC, Wed 6 May, 1700-1900, free by Zoom , view recording here.

15. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Tue 19 May, (preparation previous day).

16. Reimagine: Highlands & Islands - a 2020 Vision, guest with Ariane Burgess (Scottish Green Party lead candidate), on Zoom, 1500-1600, Wed 20 May, view recording here.

17. Probably on Isle of Lewis 6-13 June. Postponed.

18. A sharing between Laura Hope-Gill, Jen Stout and me with open discussion of experience around Conspiracy Theories and Community Trust, 1600 UK BST time, Wed 10 June. Zoom recording here.

19. Speaking at Solas Festival on Cancelled. Climate Change and the Human Condition, Perthshire, 19-21 June.

20. Address to the Nordic Gathering of Yearly Meetings of Quakers, near Gothenburg, Sweden, 25-28 June. Cancelled.

21. Event on spirituality and activism with Dougald Hine in Stockholm afterwards, t.b.c. Cancelled.

22. BBC Radio Scotland Thought for the Day, broadcast 0720ish, Wed 1 Jul, (preparation previous day).

23. Speaking in New Networks for Nature, University of East Anglia, 10-12 Jul. Cancelled.

24. Talk to the Fintry Trust on forthcoming book, Riders on the Storm, Thu 16 July, 1000, on Zoom - book tickets here.

25. Speaking in Edinburgh International Book Festival on Riders on the Storm: The Climate Crisis and the Survival of Being, The New York Times Main Theatre, Mon 24 Aug, 1000, Cancelled.

26. In France, 26 Aug - 9 Sept. (subject to travel restrictions).

27. COP26 UN summit on climate change here in Govan, Glasgow. Available for speaking locally on themes in new book, Riders on the Storm: the Climate Crisis and the Survival of Being, Mon 9 - Fri 20 Nov. Postponed.

28. Guest lecture & Staff Course, UK Defence Academy, possibly 14-16 Jul on Nonviolencein 2021, s.t.c. The Realities of Conflict module of the Advanced Command

29. COP 26 UN climate change conference, 1-12 November 2021, Govan, Glasgow (I will be based locally for this period, a mile away from where we live).

Disclaimer: Material published on this site is my sole responsibility and is not necessarily endorsed by any other person or organisation that might be associated with it, including funders, colleagues and my internet service provider. A considerable portion of my work is unpaid and should, therefore, not necessarily be assumed to be funded by charitable organisations that support elements of what I do. Details of how my work is resourced is public information and may be found by clicking here. Any third party whose material might be placed or cited here, and who considers that it should be taken down, should contact me through the channels given on this page. Any errors of fact in these pages will be speedily and gratefully corrected if I am notified of a problem. As for perceived errors of opinion ... that is what debate is for.

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Last Updated: 12-Jun-2020

www.AlastairMcIntosh.com

Sept 2000:

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New Book - Riders on the Storm: the Climate Crisis and the Survival of Being - due 6 August 2020 Poacher's Pilgrimage: an Island Journey is now out in paperback from Birlinn (UK/world) and Cascade (USA) "This is the book I've been waiting to read all my life" - Cameron

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Eachdraidh Beatha Malcolm X - Inntinneach airson duine sam bith le ùidh ann am Black Lives Matter

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Ged a tha an leabhar seo a' coimhead ris an eaglais, tha mòran leasanan ann a thaobh mar as urrainn do bhuidhnean leasachadh mar a bhios iad a' libhrigeadh choimhearsnachdan a tha a' faireachainn air an eileachadh

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Bridging the Gap by John Harvey - Paperback

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Buy Bridging the Gap from St Andrew Press

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a' cuideachadh le ceanglaichean do dhiofar stòrsan

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Find guidance and funding to help your organisation respond to the crisis

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Seo na cothroman maoineachaidh a tha aig Bòrd na Gàidhlig

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Tha Bòrd na Gàidhlig a' faighinn Tabhartas gus Cuideachadh bho Riaghaltas na h-Alba gach bliadhna ionmhais gus na h-amasan is dleastanasan againne a choileanadh.

'S ann tro bhith a' maoineachadh obair nam prìomh bhuidhnean Gàidhlig agus cunnradairean aontaichte eile a tha am Bòrd a' coileanadh a' mhòr-chuid den obair ris a bheil sinn an urra. Ge-tà, uaireannan bidh am Bòrd a' toirt cùmhnant do dhaoine is bhuidhnean iomchaidh gus obair ro-innleachdail shònraichte a dhèanamh, agus bidh am Bòrd a' maoineachadh iomairtean ann an com-pàirteachas le buidhnean eile. Tha Bòrd na Gàidhlig cuideachd a' toirt maoineachadh do bhuidhnean poblach a tha a' dealbh is a' cur an gnìomh planaichean Gàidhlig.

Bidh Bòrd na Gàidhlig a' ruith sgeamaichean taic-airgid tron bhliadhna. Ge-tà, ma tha beachd agaibh air pròiseact aig àm sam bith den bhliadhna is nach eil sgeama taic-airgid freagarrach fosgailte aig an àm sin, leigibh fios thugainn air 01463 225 454 air neo cuiribh post-d gu tabhartas@gaidhlig.scot.

Airson am fios as ùra air sgeamaichean maoineachaidh Bòrd na Gàidhlig, clàraich airson an cuairt-litir post-dealain againn an seo.
Tha fiosrachadh a thaobh buaidh sgaoileadh a` chòrona-bhìoras air tabhartasan ri fhaighinn an seo
Faodar maoineachadh fhaighinn tro nan sgeamaichean a leanas:

Maoin Taic COVID-19

Tha Maoin Taic COVID-19 aig Bòrd na Gàidhlig ann gus taic a chumail ri buidhnean Com-pàirteach Lìbhrigidh agus buidhnean/daoine eile a tha a' lìbhrigeadh phròiseactan Gàidhlig ri linn staing COVID-19.

Tha taic-airgid ri fhaighinn airson bhuidhnean a chuideachadh le bhith a' cumail na h-obrach aca a' dol air-loidhne; gus goireasan agus trèanadh a cho-roinn; agus gus buidhnean a chuideachadh gus an urrainnear ath-shlànachadh cho math 's a ghabhas.

Tha sgeama am bliadhna gu sònraichte ag amas air taic a chur ri phròiseactan a tha air tighinn am bàrr air sgath COVID-19 a tha:

A' cur ri comasan is èifeachdas bhuidhnean ann a bhith a' freagairt ri staing COVID-19 an-dràst agus a bhith ag ath-shlànachadh às dèidh làimh

A' leasachadh sheirbheisean/ghoireasan ùra agus ro-innleachdail airson coimhearsnachd na Gàidhlig a thèid a lìbhrigeadh fhad 's a tha cuingealachaidhean siubhail is astarachadh sòisealta ann agus/no a tha cur ri iomairt #cleachdiaigantaigh aig Bòrd na Gàidhlig

Faodar iarrtasan airson phròiseactan a chur a-steach airson suas ri £12,500 agus suas ri 80% de chosgaisean a' phròiseict, seach ma thèid bruidhinn ri oifigearan Bòrd na Gàidhlig is cead fhaighinn ro-làimh.

Thèid measadh air na h-iarrtasan ann an cuairtean gus am bi am buidseat air a chaitheamh. Feumaidh iarrtasan a bhith air an cur a-steach ro 3f air na làithean ceann-uidhe a leanas airson beachdachadh orra sa chuairt sin:

Cuairt 1 - Diardaoin 25 Ògmhios 2020

Cuairt 2 - Diardaoin 23 Iuchar 2020

Cha tèid cuairt 2 air adhart ach ma tha buidseat air fhàgail gus sin a dhèanamh, ach thèid fios a chur suas air làrach-lìn Bòrd na Gàidhlig gus seo a dhearbhadh. Ma dh'fhaoidte gun tèid tuilleadh chuairtean fhoillseachadh a-rèir buidseat a tha ri fhaighinn.

Tha stiùireadh nas mionaidiche agus foirm-iarrtais ri fhaighinn gu h-ìosal:
Stiùireadh Maoin Taic COVID-19 Foirm-iarrtais Maoin Taic COVID-19
Ma tha ceistean sam bith agaibh, nach cuir sibh fios gu tabhartas@gaidhlig.scot

Tabhartasan Cùrsaichean Bogaidh Gàidhlig do Thidsearan 2020/21

Tha an sgeama seo dùinte an-dràst agus cha tèid iarrtasan ùra a ghabhail.
Tha sgeama Tabhartasan Bogaidh Gàidhlig do Thidsearan againn a-nis fosgailte airson iarrtasan 2020/21.

Tha an sgeama seo ann airson ùghdarrasan ionadail a chuideachadh gus an urrainn dhaibh taic a thoirt do thidsearan, aig a bheil teisteanas-teagaisg agus sgilean Gàidhlig agus nach eil an-dràsta a' teagasg tron Ghàidhlig, gus cùrsaichean pàirt- no làn-ùine a ghabhail a leigeas leotha teagasg tron Ghàidhlig ann an sgìrean nan ùghdarrasan ionadail sin.

Gheibhear ceangal gu Stiùireadh do Thagraichean agus foirm iarrtais gu h-ìosal. Ma tha ceistean sam bith agaibh, cuiribh fios gu Bòrd na Gàidhlig tro phost-dealain gu tabhartas@gaidhlig.scot.
Ceann-latha airson Iarrtasan
Bu chòir iarrtas a chur a-steach gu Bòrd na Gàidhlig cho luath 's as urrainn agus ro 3f air Dihaoine 29 Cèitean 2020. Thèid beachdachadh air iarrtasan a thig a-steach as dèidh an ceann-uidhe ma tha buidseat ann air an son.
Stiùireadh Tabhartasan Cùrsaichean Bogaidh 2020/21 Foirm-iarrtais Tabhartasan Cùrsaichean Bogaidh 2020/21 Fiosrachadh mu Phrìobhaideachd

Tabhartasan Foghlaim Gàidhlig 2020/21

Tha Bòrd na Gàidhlig air a' mhaoin seo a stèidheachadh gus taic a thoirt do dhaoine a tha ag obair a dh'ionnsaigh a bhith toirt dreuchd a-mach mar neach-teagaisg Gàidhlig agus taic a thoirt do thidsearan foghlam tro mheadhan na Gàidhlig gus nas sgilean aca a leasachadh.
Cò dh'fhaodas iarrtas a chur a-steach? Gabhaidh sinn beachd air iarrtasan airson am bliadhna acadaimigich 2020/21 bho:

Oileanaich a tha a' dèanamh PGDE ann am Foghlam Gàidhlig (airson ìre Bun-sgoile agus Àrd-sgoile - an dà chuid Gàidhlig mar chuspair agus cuspairean tron Ghàidhlig)

Oileanaich a tha a' dèanamh Fo-cheum ann am Foghlam Gàidhlig, (BA no MA Foghlam, no MA ann an Gàidhlig le Foghlam)

Oileanaich a tha a' dèanamh HNC no HND ann an tràth-bhliadhnaichean no cùram-chloinne na Gàidhlig

Luchd-teagaisg a tha ann an dreuchd co-cheangailte ri foghlam tron Ghàidhlig a tha airson cùrsa a dhèanamh gus na sgilean aca a leasachadh no luchd-teagaisg le teisteanas a tha airson na sgilean aca leasachadh gus gluasad gu foghlam tron Ghàidhlig

Ceann-latha airson Iarrtasan

Bu chòir iarrtas a chur a-steach gu Bòrd na Gàidhlig cho luath 's as urrainn agus gun a bhith nas anmoiche na 3f air Dihaoine 4 t-Sultain 2020. CHA GHABH Bòrd na Gàidhlig ri iarrtasan a thig a-steach an dèidh sin.
Stiùireadh do Luchd-iarrtais Foirm-sgrùdaidh Co-ionannachd Chothroman Foirm-iarrtais - Word Foirm-iarrtais - air-loidhne

Tabhartasan Foghlaim nan Tràth Bhliadhnaichean 2020/21

Iarrtasan soirbheachail 2019/20
Tha sgeama Thabhartasan Foghlam Tràth-Bhliadhnaichean air a dhealbh gus am bi e a' freagairt air buidhnean tràth-bhliadhnaichean saor-thoileach (aois 0-3) a tha ag amas air cleachdadh na Gàidhlig a bhrosnachadh 's a leudachadh bho latha gu latha, agus leantainn le Foghlam tron Ghàidhlig.

Tha e cudromach gum bi tagradh sam bith a' dearbhadh gu bheil am buidheann fosgailte, agus a' toirt buannachd, don choimhearsnachd air fad.

Cha ghabh sgeama Tabhartasan Foghlam Tràth-Bhliadhnaichean iarrtasan bho dhaoine fa leth.
Ceann-latha airson Iarrtasan
Bu chòir iarrtas a chur a-steach gu Bòrd na Gàidhlig cho luath 's as urrainn agus gun a bhith nas anmoiche na 3f air Diardaoin 16 Iuchar 2020. CHA GHABH Bòrd na Gàidhlig ri iarrtasan a thig a-steach an dèidh sin.
Fiosrachadh mu Phrìobhaideachd Stiùireadh do Thagraichean Foirm-iarrtais (Word)

Taic Freumhan Coimhearsnachd 2020/21

Tha sgeama 2020/21 a-nis dùinte, le dùil gum fosgail e a-rithist aig deireadh 2020. Iarrtasan soirbheachail 2020/21
Chaidh Taic Freumhan Coimhearsnachd a stèidheachadh gus taic a thoirt do bhuidhnean coimhearsnachd pròiseactan a chur an gnìomh a bhios a' cur ri prìomhachasan a' Phlana Cànain Nàiseanta Ghàidhlig.

Tha am maoin seo a-nis fosgailte do thagraidhean airson pròiseactan a bhios a' ruith eadar a' Ghiblean 2020 agus an Lùnastal 2021 a bhiodh a' cur ri amasan am Plana Cànain Nàiseanta agus Plana Chorporra Bòrd na Gàidhlig 2018-23, gu h-àraidh ann a bhith a' cleachdadh na Gàidhlig.

Gheibhear ceangal gu Stiùireadh do Thagraichean agus foirm iarrtais gu h-ìosal. Ma tha ceistean sam bith agaibh, cuiribh fòn gu Bòrd na Gàidhlig air 01463 225454, no post-dealain gu tabhartas@gaidhlig.scot.
Ceann-latha airson Iarrtasan
Bu chòir iarrtas a chur a-steach gu Bòrd na Gàidhlig cho luath 's as urrainn agus gun a bhith nas anmoiche na 3f air Dimàirt 21 Faoilleach 2020. CHA GHABH Bòrd na Gàidhlig ri iarrtasan a thig a-steach an dèidh sin.
Prìomh Puingean Stiùireadh 2020/21 Foirm-iarrtais (Word) Fiosrachadh mu Phrìobhaideachd

Maoin Buileachaidh Achd na Gàidhlig 2020/21

Iarrtasan soirbheachail 2019/20
Chaidh Maoin Buileachaidh Achd na Gàidhlig (GLAIF) a stèidheachadh airson ùghdarrasan poblach a chuideachadh gus na Planaichean Gàidhlig aca a chur an gnìomh agus taic a chur ris a' Phlana Cànain Nàiseanta Ghàidhlig. Tha ùghdarrasan poblach cuideachd air taic-airgid fhaighinn tro GLAIF gus pròiseactan a thoirt gu buil mus fhaigh iad fios foirmeil Plana Gàidhlig a sgrìobhadh.

Bidh a' mhaoin seo a' toirt taic do phròiseactan a bhios a' tachairt agus air an tèid crìoch a chur eadar 1 Iuchar 2020 agus 31 Lùnastal 2021. Chan eil dùil againn aig an ìre seo gum bi cuairt eile ann de GLAIF airson phròiseactan anns a' bhliadhna ionmhais 2020/21.

Bidh an sgeama a' cumail taic ri pròiseactan a tha ag amas ri aon de na h-amasan a leanas a choileanadh:

A' cur ri inbhe, cunbhalachd is faotainneachd na Gàidhlig tro sheirbheisean coitcheann agus conaltradh an ùghdarrais

A' neartachadh chomasan Gàidhlig, a' cur ri mothachadh Gàidhlig agus a' cruthachadh barrachd chothroman gus Gàidhlig a chleachdadh am measg ùghdarrasan poblach agus an luchd-obrach aca

A' brosnachadh leasachaidh agus leudachadh foghlam Gàidhlig (FtG agus FLi) agus ionnsachadh na Gàidhlig do dh' inbhich

A' brosnachadh cleachdadh na Gàidhlig anns a' choimhearsnachd, gu h-àraidh am measg daoine òga

'S e 3f Diardaoin 16 Giblean 2020 an ceann-latha airson iarrtasan cur a-steach, ach tha sùbailteachd ri fhaighinn gus iarrtas a chur a-steach as dèidh an ceann-latha seo air sgath suidheachadh COVID-19. Gheibhear barrachd fios air an sùbailteachd sin an seo.

Gheibhear ceangal gu Stiùireadh do Thagraichean agus foirm iarrtais gu h-ìosal. Ma tha ceistean sam bith agaibh, cuiribh fòn gu Bòrd na Gàidhlig air 01463 225454, no post-dealain gu glaif@gaidhlig.scot
Stiùireadh GLAIF 2020/21 (Air ùrachadh Màrt 2020) Foirm-Iarrtais GLAIF 2020/21 Fiosrachadh mu Prìobhaideachd

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Tha Bòrd na Gàidhlig a' faighinn Tabhartas gus Cuideachadh bho Riaghaltas na h-Alba gach bliadhna ionmhais gus na h-amasan is dleastanasan againne a choileanadh. 'S ann tro bhith a' maoineachadh obair nam prìomh bhuidhnean Gàidhlig agus cunnradairean aontaichte eile a tha am Bòrd a' coileanadh a' mhòr-chuid den obair ris a bheil sinn an urra.

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Buidheann shaor-thoileach a bheir taic do bhuidhnean eile

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Urras Brosnachaidh na Gàidhlig / The Gaelic Language Promotion Trust was established to encourage and promote the teaching, learning and use of the Gaelic language throughout Scotland.

We have historically provided grants to students of Gaelic at diploma, undergraduate and postgraduate levels, particularly those who are aiming to work in Gaelic Medium Education.

The Trust has also provided funding for Gaelic-language publications and youth drama projects. The expansion of the Trust's funding portfolio provides an opportunity to extend the range and nature of grant funding that is available to support and promote the use of the Gaelic language.

More information on our funding guidelines and details on applying for grants can be found here.

Donation of funds to GLPT

At the AGM on 18th April 2017, Mary Sandeman stepped down as the Chair of the Gaelic Language Promotion Trust following a 25-year tenure. Bill Innes stepped down from the position of Vice-Chair at the same meeting. The Trust is delighted that they have both agreed to maintain their roles as Trustees. Following the AGM,... Continue reading New Chair and Vice-Chair

'S e cuspair mo chuid rannsachaidh ùrnaighean beul-aithriseach nan Gàidheal ann an Uibhist agus Barraigh san 19mh linn agus san 20mh linn. Saoilidh mi gu bheil an rannsachadh seo gu math feumail dhan choimhearsnachd Ghàidhlig agus sinn a' dèanamh oidhirp gus ar fèin-aithne a ghabhail os làimh ann an iomadach seadh, agus spioradalachd na phàirt... Continue reading Teisteanas - Kathleen Reddy

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Urras Brosnachaidh na Gàidhlig / The Gaelic Language Promotion Trust was established to encourage and promote the teaching, learning and use of the Gaelic language throughout Scotland. We have historically provided grants to students of Gaelic at diploma, undergraduate and postgraduate levels, particularly those who are aiming to work in Gaelic Medium Education.

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Taic do Ghàidheil is do Ghàidhlig

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The McCaig Trust offers awards to students and others relating to the Gaelic language.

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Rannsachaidhean Cùise le Bòrd na Gàidhlig air pròiseactan foghlaim

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Ceanglaichean Thar-ghìnealaich

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Bun is Bàrr - Root & Branch Intergenerational Learning in Gaelic Nova Scotia (A Short Documentary)

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The Irish Language and Beauty | Dónall Ó Héalaí | TEDxBerkeley

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Goireasan bho Dr Spencer Kagan air mar a chuireas tu taic do dh'ionnsachadh co-obrachail aig na h-oileanaich agaibh

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Kagan’s FREE Articles - Research & Rationale - Research proves effectiveness of Kagan Structures.

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Kagan specializes in staff development and educational resources for teachers. Visit our online store, magazine and message board � the leading authority on cooperative learning, classroom discipline and multiple intelligences.

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Original module developed by Rebecca Teed, John McDaris, and Cary Roseth

Enhanced by KimMarie McGoldrick with assistance from Jim Cooper, Dan Marburger, Jennifer Rhoads, Karl Smith

What is Cooperative Learning?

Cooperative Learning involves structuring classes around small groups that work together in such a way that each group member's success is dependent on the group's success. There are different kinds of groups for different situations, but they all balance some key elements that distinguish cooperative learning from competitive or individualistic learning.

Cooperative learning can also be contrasted with what it is not. Cooperation is not having students sit side-by-side at the same table to talk with each other as they do their individual assignments. Cooperation is not assigning a report to a group of students where one student does all the work and the others put their names on the product as well. Cooperation involves much more than being physically near other students, discussing material, helping, or sharing material with other students. There is a crucial difference between simply putting students into groups to learn and in structuring cooperative interdependence among students. Learn more about cooperative learning

Why Use Cooperative Learning?

Extensive research has compared cooperative learning with traditional classroom instruction using the same teachers, curriculum, and assessments. On the average:

Students who engage in cooperative learning learn significantly more, remember it longer, and develop better critical-thinking skills than their counterparts in traditional lecture classes.

Students enjoy cooperative learning more than traditional lecture classes, so they are more likely to attend classes and finish the course.

Students are going to go on to jobs that require teamwork. Cooperative learning helps students develop the skills necessary to work on projects too difficult and complex for any one person to do in a reasonable amount of time.

Cooperative learning processes prepare students to assess outcomes linked to accreditation.

Learn more about reasons to use cooperative learning
How to Use Cooperative Learning

Cooperative learning exercises can be as simple as a five minute in class exercise or as complex as a project which crosses class periods. These can be described more generally in terms of low, medium, and high faculty/student time investment.

Cooperative learning can be used across a wide range of classroom settings ranging from small to large lecture, as well as in online classes. No matter what the setting is, properly designing and implementing cooperative learning involves five key steps. Following these steps is critical to ensuring that the five key elements that differentiate cooperative learning from simply putting students into groups are met.

Learn more about how to use cooperative learning

Cooperative Learning Techniques

Cooperative learning techniques can be loosely categorized by the skill that each enhances (Barkley, Cross and Major, 2005), although it is important to recognize that many cooperative learning exercises can be developed to fit within multiple categories. Categories include: discussion, reciprocal teaching, graphic organizers, writing and problem solving. Each category includes a number of potential structures to guide the development of a cooperative learning exercise. For example, the category of problem-solving helps to develop strategic and analytical skills and includes exercises such as the send-a-problem, three-stay one-stray, structured problem solving, and analytical teams.

Learn more about cooperative learning techniques

Testimonials and Videos

Testimonials about successful cooperative learning exercises and videos that demonstrate key aspects of cooperative learning exercises are available.

Resources

Bibliography of useful books and articles about cooperative learning.

Web Resources which provide additional information on cooperative learning.

Examples of ways to use cooperative learning in your classroom.

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college lower (13-14) college introductory

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pedagogic methods other cooperative learning

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Cooperative Learning involves structuring classes around small groups that work together in such a way that each group member's success is dependent on the group's success.

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Chan e 'obair-bhuidhne' a th' ann an ionnsachadh co-obrachail, ged a tha buidhnean deatamach gu mar a tha e ag obair - tha an t-alt seo glè fheumail airson mineachadh mar a làimhsicheas tu e.

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Cite this guide: Brame, C.J. & Biel, R. (2015). Setting up and facilitating group work:
Using cooperative learning groups effectively. Vanderbilt University Center for Teaching. Retrieved [todaysdate] from http://cft.vanderbilt.edu/guides-sub-pages/setting-up-and-facilitating-group-work-using-cooperative-learning-groups-effectively/.

Many instructors from disciplines across the university use group work to enhance their students' learning. Whether the goal is to increase student understanding of content, to build particular transferable skills, or some combination of the two, instructors often turn to small group work to capitalize on the benefits of peer-to-peer instruction. This type of group work is formally termed cooperative learning, and is defined as the instructional use of small groups to promote students working together to maximize their own and each other's learning (Johnson, et al., 2008).

Cooperative learning is characterized by positive interdependence, where students perceive that better performance by individuals produces better performance by the entire group (Johnson, et al., 2014). It can be formal or informal, but often involves specific instructor intervention to maximize student interaction and learning. It is infinitely adaptable, working in small and large classes and across disciplines, and can be one of the most effective teaching approaches available to college instructors.

What can it look like?

Informal cooperative learning groups
In informal cooperative learning, small, temporary, ad-hoc groups of two to four students work together for brief periods in a class, typically up to one class period, to answer questions or respond to prompts posed by the instructor.

Additional examples of ways to structure informal group work
Think-pair-share
The instructor asks a discussion question. Students are instructed to think or write about an answer to the question before turning to a peer to discuss their responses. Groups then share their responses with the class.
Peer Instruction
This modification of the think-pair-share involves personal responses devices (e.g. clickers). The question posted is typically a conceptually based multiple-choice question. Students think about their answer and vote on a response before turning to a neighbor to discuss. Students can change their answers after discussion, and "sharing" is accomplished by the instructor revealing the graph of student response and using this as a stimulus for large class discussion. This approach is particularly well-adapted for large classes.
Jigsaw
In this approach, groups of students work in a team of four to become experts on one segment of new material, while other "expert teams" in the class work on other segments of new material. The class then rearranges, forming new groups that have one member from each expert team. The members of the new team then take turns teaching each other the material on which they are experts.
Formal cooperative learning groups
In formal cooperative learning students work together for one or more class periods to complete a joint task or assignment (Johnson et al., 2014). There are several features that can help these groups work well:

The instructor defines the learning objectives for the activity and assigns students to groups.

The groups are typically heterogeneous, with particular attention to the skills that are needed for success in the task.

Within the groups, students may be assigned specific roles, with the instructor communicating the criteria for success and the types of social skills that will be needed.

Importantly, the instructor continues to play an active role during the groups' work, monitoring the work and evaluating group and individual performance.

Instructors also encourage groups to reflect on their interactions to identify potential improvements for future group work.

This video shows an example of formal cooperative learning groups in David Matthes' class at the University of Minnesota:

There are many more specific types of group work that fall under the general descriptions given here, including team-based learning, problem-based learning, and process-oriented guided inquiry learning.

What's the theoretical underpinning?

The use of cooperative learning groups in instruction is based on the principle of constructivism, with particular attention to the contribution that social interaction can make. In essence, constructivism rests on the idea that individuals learn through building their own knowledge, connecting new ideas and experiences to existing knowledge and experiences to form new or enhanced understanding (Bransford, et al., 1999). The consideration of the role that groups can play in this process is based in social interdependence theory, which grew out of Kurt Koffka's and Kurt Lewin's identification of groups as dynamic entities that could exhibit varied interdependence among members, with group members motivated to achieve common goals. Morton Deutsch conceptualized varied types of interdependence, with positive correlation among group members' goal achievements promoting cooperation.

Lev Vygotsky extended this work by examining the relationship between cognitive processes and social activities, developing the sociocultural theory of development. The sociocultural theory of development suggests that learning takes place when students solve problems beyond their current developmental level with the support of their instructor or their peers. Thus both the idea of a zone of proximal development, supported by positive group interdependence, is the basis of cooperative learning (Davidson and Major, 2014; Johnson, et al., 2014).

Cooperative learning follows this idea as groups work together to learn or solve a problem, with each individual responsible for understanding all aspects. The small groups are essential to this process because students are able to both be heard and to hear their peers, while in a traditional classroom setting students may spend more time listening to what the instructor says.

Cooperative learning uses both goal interdependence and resource interdependence to ensure interaction and communication among group members. Changing the role of the instructor from lecturing to facilitating the groups helps foster this social environment for students to learn through interaction.

Is there evidence that it works?

David Johnson, Roger Johnson, and Karl Smith performed a meta-analysis of 168 studies comparing cooperative learning to competitive learning and individualistic learning in college students (Johnson et al., 2006). They found that cooperative learning produced greater academic achievement than both competitive learning and individualistic learning across the studies, exhibiting a mean weighted effect size of 0.54 when comparing cooperation and competition and 0.51 when comparing cooperation and individualistic learning. In essence, these results indicate that cooperative learning increases student academic performance by approximately one-half of a standard deviation when compared to non-cooperative learning models, an effect that is considered moderate. Importantly, the academic achievement measures were defined in each study, and ranged from lower-level cognitive tasks (e.g., knowledge acquisition and retention) to higher level cognitive activity (e.g., creative problem solving), and from verbal tasks to mathematical tasks to procedural tasks. The meta-analysis also showed substantial effects on other metrics, including self-esteem and positive attitudes about learning. George Kuh and colleagues also conclude that cooperative group learning promotes student engagement and academic performance (Kuh et al., 2007).

Springer, Stanne, and Donovan (1999) confirmed these results in their meta-analysis of 39 studies in university STEM classrooms. They found that students who participated in various types of small-group learning, ranging from extended formal interactions to brief informal interactions, had greater academic achievement, exhibited more favorable attitudes towards learning, and had increased persistence through STEM courses than students who did not participate in STEM small-group learning.

The box below summarizes three individual studies examining the effects of cooperative learning groups.

What are approaches that can help make group work effective?
Preparation Articulate your goals for the group work, including both the academic objectives you want the students to achieve and the social skills you want them to develop. Determine the group conformation that will help meet your goals.
In informal group learning, groups often form ad hoc from near neighbors in a class.

In formal group learning, it is helpful for the instructor to form groups that are heterogeneous with regard to particular skills or abilities relevant to group tasks. For example, groups may be heterogeneous with regard to academic skill in the discipline or with regard to other skills related to the group task (e.g., design capabilities, programming skills, writing skills, organizational skills) (Johnson et al, 2006).

Groups from 2-6 are generally recommended, with groups that consist of three members exhibiting the best performance in some problem-solving tasks (Johnson et al., 2006; Heller and Hollabaugh, 1992).

To avoid common problems in group work, such as dominance by a single student or conflict avoidance, it can be useful to assign roles to group members (e.g., manager, skeptic, educator, conciliator) and to rotate them on a regular basis (Heller and Hollabaugh, 1992). Assigning these roles is not necessary in well-functioning groups, but can be useful for students who are unfamiliar with or unskilled at group work.
Choose an assessment method that will promote positive group interdependence as well as individual accountability.
In team-based learning, two approaches promote positive interdependence and individual accountability. First, students take an individual readiness assessment test, and then immediately take the same test again as a group. Their grade is a composite of the two scores. Second, students complete a group project together, and receive a group score on the project. They also, however, distribute points among their group partners, allowing student assessment of members' contributions to contribute to the final score.

Heller and Hollabaugh (1992) describe an approach in which they incorporated group problem-solving into a class. Students regularly solved problems in small groups, turning in a single solution. In addition, tests were structured such that 25% of the points derived from a group problem, where only those individuals who attended the group problem-solving sessions could participate in the group test problem. This approach can help prevent the "free rider" problem that can plague group work.

The University of New South Wales describes a variety of ways to assess group work, ranging from shared group grades, to grades that are averages of individual grades, to strictly individual grades, to a combination of these. They also suggest ways to assess not only the product of the group work but also the process. Again, having a portion of a grade that derives from individual contribution helps combat the free rider problem.
Helping groups get started Explain the group's task, including your goals for their academic achievement and social interaction. Explain how the task involves both positive interdependence and individual accountability, and how you will be assessing each.
Assign group roles or give groups prompts to help them articulate effective ways for interaction. The University of New South Wales provides a valuable set of tools to help groups establish good practices when first meeting. The site also provides some exercises for building group dynamics; these may be particularly valuable for groups that will be working on larger projects.

Regularly observe group interactions and progress, either by circulating during group work, collecting in-process documents, or both. When you observe problems, intervene to help students move forward on the task and work together effectively. The University of New South Wales provides handouts that instructors can use to promote effective group interactions, such as a handout to help students listen reflectively or give constructive feedback, or to help groups identify particular problems that they may be encountering.

Assessing and reflecting

In addition to providing feedback on group and individual performance (link to preparation section above), it is also useful to provide a structure for groups to reflect on what worked well in their group and what could be improved. Graham Gibbs (1994) suggests using the checklists shown below.

The University of New South Wales provides other reflective activities that may help students identify effective group practices and avoid ineffective practices in future cooperative learning experiences.

References

Bransford, J.D., Brown, A.L., and Cocking, R.R. (Eds.) (1999). How people learn: Brain, mind, experience, and school. Washington, D.C.: National Academy Press.

Bruffee, K. A. (1993). Collaborative learning: Higher education, interdependence, and the authority of knowledge. Baltimore, MD: Johns Hopkins University Press.

Cabrera, A. F., Crissman, J. L., Bernal, E. M., Nora, A., Terenzini, P. T., & Pascarella, E. T. (2002). Collaborative learning: Its impact on college students' development and diversity. Journal of College Student Development, 43(1), 20-34.

Davidson, N., & Major, C. H. (2014). Boundary crossing: Cooperative learning, collaborative learning, and problem-based learning. Journal on Excellence in College Teaching, 25 (3&4), 7-55.

Dees, R. L. (1991). The role of cooperative leaning in increasing problem-solving ability in a college remedial course. Journal for Research in Mathematics Education, 22(5), 409-21.

Gokhale, A. A. (1995). Collaborative Learning enhances critical thinking. Journal of Technology Education, 7(1).

Heller, P., and Hollabaugh, M. (1992) Teaching problem solving through cooperative grouping. Part 2: Designing problems and structuring groups. American Journal of Physics 60, 637-644.

Johnson, D.W., Johnson, R.T., and Smith, K.A. (2006). Active learning: Cooperation in the university classroom (3 rd edition). Edina, MN: Interaction.

Johnson, D.W., Johnson, R.T., and Holubec, E.J. (2008). Cooperation in the classroom (8 th edition). Edina, MN: Interaction.

Johnson, D.W., Johnson, R.T., and Smith, K.A. (2014). Cooperative learning: Improving university instruction by basing practice on validated theory. Journl on Excellence in College Teaching 25, 85-118.

Jones, D. J., & Brickner, D. (1996). Implementation of cooperative learning in a large-enrollment basic mechanics course. American Society for Engineering Education Annual Conference Proceedings.

Kuh, G.D., Kinzie, J., Buckley, J., Bridges, B., and Hayek, J.C. (2007). Piecing together the student success puzzle: Research, propositions, and recommendations (ASHE Higher Education Report, No. 32). San Francisco, CA: Jossey-Bass.

Love, A. G., Dietrich, A., Fitzgerald, J., & Gordon, D. (2014). Integrating collaborative learning inside and outside the classroom. Journal on Excellence in College Teaching, 25(3&4), 177-196.

Smith, M. E., Hinckley, C. C., & Volk, G. L. (1991). Cooperative learning in the undergraduate laboratory. Journal of Chemical Education 68(5), 413-415.

Springer, L., Stanne, M. E., & Donovan, S. S. (1999). Effects of small-group learning on undergraduates in science, mathematics, engineering, and technology: A meta-analysis. Review of Educational Research, 96(1), 21-51.

Uribe, D., Klein, J. D., & Sullivan, H. (2003). The effect of computer-mediated collaborative learning on solving ill-defined problems. Educational Technology Research and Development, 51(1), 5-19.

Vygotsky, L. S. (1962). Thought and Language. Cambridge, MA: MIT Press.

Vygotsky, L. S. (1978). Mind in society. Cambridge, MA: Harvard University Press.

This teaching guide is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.

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Group work: Using cooperative learning groups effectively

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by Cynthia J. Brame and Rachel Biel Print Version Cite this guide: Brame, C.J. & Biel, R. (2015). Setting up and facilitating group work: Using cooperative learning groups effectively. Vanderbilt University Center for Teaching. Retrieved [todaysdate] from http://cft.vanderbilt.edu/guides-sub-pages/setting-up-and-facilitating-group-work-using-cooperative-learning-groups-effectively/. Many instructors from disciplines across the university use group work to enhance their students' learning.

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Taisbeanadh sa Ghàidhlig air Co-obrachadh

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Taisbeanadh sa Ghàidhlig air Co-obrachadh

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Taisbeanadh do Bhuidheann san Eilean Sgitheanach ann an 2019

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Alt a sgrìobhadh ann an 2015 sa Ghàidhlig

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Ciamar an toir sinn piseach air teagasg agus ionnsachadh na Gàidhlig? Feumaidh sinn coimhead ri diofar dhòighean a bheir misneachd agus neo-eismileachd do luchd-ionnsachaidh, agus 's mathaid gum bi "ionnsachadh co-obrachail" na fhuasgladh a-rèir Eòghain.
As t-samhradh bha mi fèir air mo dhòigh leis na fhuair mo thriùir sgoilearan àrd-ìre ann an Gàidhlig. Tha e doirbh a chreidsinn gu bheil mise ceathramh den t-slighe tron deicheamh bliadhna de theagasg na Gàidhlig agam, agus bha e na thlachd mhòr dhomh a bhith a' faicinn iomadh seann sgoilear agam aig a' Mhòd, and dà chuid sgoilearan FTMG agus feadhainn a bha agam mar luchd-ionnsachaidh, a' seinn is a' bruidhinn sa Ghàidhlig o mhoch gu dubh.

A dh' aindeoin seann aois, tha mi a' faireachdainn ann an deagh thrum ge-tà. Rinn mi cùrsa anns an t-seachdain mu dheireadh dhe mo shaor-làithean a thug spionnadh dhomh is mi a' dol a-steach gu mo dheicheamh bliadhna-sgoile ann an teagasg na Gàidhlig. Is e an cùrsa a bha seo, Ionnsachadh Co-obrachail (air neo Co-operative Learning) agus mholainn do thidsear sam bith, gu h-àraidh tidsearan Gàidhlig aig gach ìre, bun-sgoil, àrd-sgoil, foghlam àrd-ìre agus foghlam-inbhich a bhith a' cur mion-eòlas air an dòigh-teagaisg seo.

A-nise, canaidh feadhainn, "ach tha mi a' dèanamh obair-buidhne mu thràth agus bidh a h-uile duine a' faighinn air adhart glè mhath." 'S mathaid gu bheil sin fìor, agus chan eil mi airson dimeas a dhèanamh air na h-euchdan teagaisg a tha a' dol air adhart a latha 's a dh' oidhche airson ar cànan a thogail às an t-sloc, ach chì mise ann an Ionnsachadh Co-obrachail ceart cothrom airson obair-buidhne a neartachadh is a leudachadh is a dhèanamh nas eifeachdaiche, oir tha Ionnsachadh Co-obrachail nas motha na obair-buidhne a-mhàin. Ann an obair-buidhne, tha e ro fhurast' do dh'fheadhainn a bhith am falach, a bhith a' gèilleadh dhan fheadhainn as comasaiche (neo as fharamaiche!) agus amhail, tha e ro fhurasta dhan fheadhainn sin a bhith a' gabhail ghnothaichean os làimh.

Cha robh mi iomagaineach mun dòigh-theagaisg seo - tha mi air a bhith a' cur eòlas air na dòighean-teagaisg a tha an-sàs ann cho fad 's gu bheil mi air a bhith nam oileanach air cùrsa a tha mi fhèin a' dèanamh tro Chomhairle na Gàidhealtachd am-bliadhna. Bha feadhainn agam gu nàdarrach nam theagasg ach tha iomadh cleas ri ionnsachadh airson Ionnsachadh Co-obrachail a chur an gnìomh, rudan teicnigeach a nì ciall ach air nach biodh tu a' smaoineachadh, mar eisimpleir, nach bu chòir buidhnean nas motha na ceathrar a bhith ann. Chan eil mi ag iarraidh do shàrachadh leis an uabhas fiosrachaidh (oir tha mi airson gun gabh thu ri mo bheachd) ach bheir mi sùil air cuid dhe na cleasan a tha na lùib.

'S e a' chiad rud, gum bi cothrom aig a h-uile duine an guth a chur "air bòrd" - 's urrainn dha seo a bhith na rud cho sìmplidh ri "can d'ainm, cò às a tha thu agus dè an aois a tha thu" (rud gu math freagarrach airson luchd-tòiseachaidh aig a bheil na bunaitean) gu "dè rinn thu air an deireadh-sheachdain agus ciamar a tha thu a' faireachdainn mu dheidhinn?" ('S dòcha nach biodh sin ro fhreagarrach le cuid de luchd-ionnsachaidh ma bhios ceann goirt is aithreachas fhathast a' brùthadh orra madainn Diluain!)

'S e an dara rud, gun cruthaich iadsan spionnadh anns a' bhuidheann aca, is gun tog iad sgioba, leis gum bi iad a' seasamh an guaillibh a chèile agus ag obair a dh' ionnsaigh na h-amasan aca còmhla. Chan fheum seo a bhith ceangailte ris an obair a bhios romhpa ach faodaidh e a bhith ceangailte (An-dràsta tha mi a' teagasg mu dheidhinn cloinn-cinnidh agus na rudan ceangailte riutha mar shloinneadh is shluagh-ghairm san dòigh seo airson na builean is eòlasan air cultar a choileanadh). Agus 's e seo a' chiad cheum dhe na Còig Ceumanann de dh'Ionnsachadh Cho-obrachail, Eadar-eisimileachd Dheimhinneach Positive Interdependence - (mo leisgeul airson a' Ghàidhlig sin!)

Oir tha obair -sgioba aig cridhe ionnsachadh-buidhne sam bith, agus tha ceithir ceumannan ann - forming, storming, norming agus performing -a chaidh a mholadh le Bruce Tuckman ann an 1965 - is iad na diofar ceumananan a bhios a' tachairt mar as fhaide air adhart a thèid buidheann no sgioba (a' cruthachadh, a' cathachadh, a' cleachdadh is a' cluich?). Mar as dlùithe a tha an sgioba, 's ann as fheàrr a gheibh iad air adhart leis an obair a tha romhpa.

Is e an dara ceum Cunntalachd Fa Leth - Individual Accountability. Tha e cudromach cuideachd gu bheil iarrtas air a h-uile duine anns an sgioba a bhith a' coileanadh dleastanas air choireigin, oir mar a thuirt mi na bu tràithe, tha cuid dualtach a bhith a' falach neo a' toirt thairis. Bidh e follaiseach cò tha air a' bhuidheann a leigeil sìos mura dèanar oidhirp le cuideigin.

Is e an treas ceum am fear as fheàrr dhomhsa, Eadar-obrachadh Aghaidh ri Aghaidh - Face to Face Interaction - Tha an ceum seo air saorsa a thoirt dhomh. Bha mise a' faireachdainn gun robh mi fhèin a' dèanamh cus bruidhinn (is beag an t-iongnadh, canaidh feadhainn!), agus tha mi a' faireachdainn fuasgladh mòr air seo - a-nise, tha iad a' cluinntinn nas motha na mo ghuth-sa, tha iad a' cuairteachadh an t-seòmair, agus ma bhios aon aca ceàrr, bidh iad a' ceartachadh a chèile.

Tha e cudromach sùil a chumail air an tìde agus bidh seo cuideachd ag obair mar ìmpidh air na sgiobaidhean a bhith ag obair aig astar agus a' cuimseachadh air na h-amasan a tha romhpa. Mar phàirt de seo, tha ceathramh ceum ann - Sgilean Soisealta - agus feumaidh mi ràdh gu bheil e cho sìmplidh is cho doirbh aig an aon àm seo a dhèanamh ceart. Feumaidh sinn cuimhneachadh nach eil sgilean sòisealta aig mòran cloinne nuair a thig iad dhan sgoil, ma chanas sinn "bithibh modhail" riutha, ciamar a tha fios againn gu bheil fhios acasan dè a tha ann am "modh"?

Tha mise a' mothachadh gu bheil sgilean sòisealta - ag iarraidh orra taing is dùrachd a thoirt seachad, crathadh-làimhe a dhèanamh, is beannachd fhàgail as an dèidh - gan cuideachadh gu mòr, a bharrachd air na sgilean a tha a dhìth orra airson beatha, le bhith a' cuimhneachadh Gàidhlig bhunaiteach is e a' tighinn dhaibh nas nàdarra, agus aig an aon àm gan dùsgadh airson Gàidhlig ùr no Gàidhlig nas dorra a thogail is a chur gu feum.

Agus le sin, thig sinn dhan cheum dheireannach, Cnuasachadh - Reflection -is e cnuasachadh cnag na cùise; as aonais smaoineachadh is beachdachadh air na tha sinn ag ionnsachadh, cha thog sinn ach bunaitean a' chuspair no a' chànain. Bidh sinn ag ionnsachadh fada a bharrachd ma bhios sinn fhèin a' faighinn cothrom ar n-eòlas a thoirt seachad agus an uairsin cnuasachadh air a' ghnothach (a-rèir coltais ma nì clas sgoile cnuasachadh air ionnsachadh, togaidh 90% dhiubh an cuspair - as aonais cnuasachaidh cha tog ach 15% dhiubh.)

A-nise, thig sinn dhan cheist a bhios aig a h-uile tidsear aig a h-uile ìre, "Eòghain a charaid, tha coltas ann gu bheil obair mhòr an lùib seo". Bidh mi onarach agus canaidh mi gu bheil beagan obrach na lùib ach chan eil e tomadach. Ged 's e ullachadh an t-uallach as motha a th' ort, nuair a bhios tu air sgioba a thogail, tha an soirbheachas a' tighinn am bàrr - faodaidh iad a bhith ag obair ann an càraid, air neo ag obair le daoine eile sa chlas aig a bheil an aon aireamh, air neo a' cuairteachadh nam bòrd agus a' tilleadh dhan sgioba aig a'cheann-thall airson cnuasachadh air na dh'ionnsaich iad. Tha an t-uallach orrasan aig a' cheann thall agus leis gu bheil barrachd saorsa agad agus gu bheil barrachd buannachd a' tighinn, 's ann nas fheàrr a tha teagasg a' còrdadh riut.

Chan i an aon iuchair gu ionnsachadh math a tha ann an Ionnsachadh Co-obrachail ach 's i roi-innleachd glè eifeachdach is ioma-fhillte a bhios a' cuideachadh luchd-ionnsachaidh agus luchd-teagaisg le chèile. Is mathaid gu bheil thusa a tha a' leughadh seo fhathast a' cantail "B' eòlach do sheanmhair" ris (agus bhiodh iad ceart oir tha eachdraidh gu math fada is uasal aig an dòigh-teagaisg, a' dol air ais còrr is ceud bliadhna) ach chanainn gu bheil na cothroman a tha an lùib a bhith ag ionnsachadh mar a chuirear air dòigh e (agus mar a bhios tu a' seachnadh mhearachdan cumanta) cho math gum bu chòir dhuinn uile a tha an-sàs ann am foghlam Gàidhlig ar dìcheall a dhèanamh ionnsachadh is a chleachdadh far a bheil e freagarrach. Cha bhi aithreachas ort.

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Ionnsachadh Co-obrachail | Ionnsachadh an Guaillibh a Chèile

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Ciamar an toir sinn piseach air teagasg agus ionnsachadh na Gàidhlig? Feumaidh sinn coimhead ri diofar dhòighean a bheir misneachd agus neo-eismileachd do luchd-ionnsachaidh, agus 's mathaid gum bi "ionnsachadh co-obrachail" na fhuasgladh a-rèir Eòghain. As t-samhradh bha mi fèir air mo dhòigh leis na fhuair mo thriùir sgoilearan àrd-ìre ann an Gàidhlig.

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Sgeama treòrachaidh

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Colaisde na Gàidhlig / The Gaelic College

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Na Gaisgich Òga
Na Gaisgich Òga is a Gaelic Mentorship program for youth, run by Colaisde na Gàidhlig, in partnership with Iomairtean na Gàidhlig | Gaelic Affairs. Applicants must be between 10 and 17 years old, must show a keen interest in Gaelic language and culture, and must be a resident of Nova Scotia.

This year's program runs from October 4, 2019 to April 5, 2020, and will consist of eight weekend sessions held onsite at the Gaelic College. Each student will be paired with a language mentor, a Gaelic speaker from their community who they will meet with at least twice a month.

Na Gaisgich Òga gives students the opportunity to improve their language skills, participate in Gaelic culture (such as song, storytelling, music, dance, food, and more), learn about our people's history, meet local native Gaelic speakers, and connect with local Gaelic communities.

We are pleased to offer two levels:
Level 1: The original program, appropriate for first-time applicants and novice learners.
Level 2: Designed for students who have completed the program previously, and/or have intermediate/advanced Gaelic language skills.

Deadline for applications: August 30, 2019

October 4 - 6, 2019

October 25 - 27, 2019

November 15 - 17, 2019

December 6 - 8, 2019

January 17 - 18, 2020

February 7 - 9, 2020

February 28 - March 1, 2020

April 3 - 5, 2020

April 5 - NGÒ Graduation

Motivate students to learn, enjoy, share and champion Gaelic Nova Scotia

Provide young learners with an opportunity to be immersed in Gaelic language and culture and to bring these students closer to functional fluency

Cultivate a sense of identity as young Gaels living in Nova Scotia

Enlighten youth to become aware and to respect inter-generational opportunities in regards to Gaelic cultural acquisition

Develop an awareness in youth of the responsibility they have to contribute to the sustainability of the language

Open to Nova Scotians ages 10 - 17

Must demonstrate a commitment to Gaelic language and culture in Nova Scotia

Must demonstrate the intention to use Gaelic every day and to pass it on to others (family, friends)

Applicant will need support from family in regards to speaking Gaelic and cultural learning

Parents/Guardians must be willing to assist with transportation to group sessions and visits with the applicant's mentor.

Tuition is $500 (includes meals, classes, and accommodations)

Participants will complete 100 hours of Gaelic immersion, and 60 hours of cultural learning in English

Participants spend 5 hours per month with their language mentor selected by the program coordinators.

Participants and their parents must keep track of hours spent with their mentors, and what material was covered.

Participants will have their language ability assessed at the beginning and end of the program

Students who have completed the program are encouraged to apply for Na Gaisgich Òga II.

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Colaisde na Gàidhlig / The Gaelic College is dedicated to the promotion and preservation of traditional Gaelic culture, offering instruction in over ten disciplines, and year-round learning and fun. As a cultural destination, it will delight visitors with the unique opportunity to experience first-hand the living culture of the Nova Scotia Gaelic people.

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Tha e feumail a bhith a' cleachdadh structar airson data is fiosrachadh a chruinneachadh. Tha an goireas seo feumail.

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Your students need to learn the sound system of te reo Māori, including the Māori alphabet, pronunciation, and stress patterns. Fortunately, pronunciation is fairly straightforward compared with many other languages, and it is phonetic.

There are five vowels in the Māori alphabet (a, e, i, o, and u), eight consonants (h, k, m, n, p, r, t, and w ), and two digraphs (two letters that combine to form one sound): ng (pronounced as in the English word "singer") and wh (pronounced in most iwi as an English "f" sound).

Introducing the alphabet

You could use the Ara Pūreta books from the Pīpī series when you introduce the alphabet. For example, the pronunciation of the letter A is featured in:

Aa. Goulton, Frances (2006). Wellington: Learning Media.

Other Ara Pūreta books with the following titles, but otherwise the same bibliographic details, are Ee, Ii, Uu, Hh, Kk, Mm, Nn, Pp, Rr, Tt, Ww, Ng ng, and Wh wh.

Diphthongs (combinations of vowels) are common, as in the word "marae". When two vowels occur together like this, each is sounded separately.

A vowel can be either long or short. A long sound is written with a macron (a small bar) above the vowel, as in "kākāriki" (green).

The following pronunciation guide for the vowels was developed by the Māori Language Commission.

Te reo Māori does not have consonant clusters (that is, consonants occurring together). One or more vowels will always separate the consonants in a word, and a word will always end with a vowel.

Māori consonants are mainly pronounced as they are in English, except for "r", which is articulated with the tongue near the front of the mouth. It is fairly close to an English "l".

The main stress in a Māori word usually comes on the first long vowel, for example, mātua. If there isn't a long vowel, the syllable containing a diphthong is stressed, for example, marae. If there isn't a long vowel or a diphthong, the first syllable is stressed, for example, oma. These are general guidelines only - there are exceptions.

To hear the sounds that make up te reo Māori, you could use the Ministry of Education CD Rom Ko te Pū.

In the early stages, spend time tuning your students' ears to the sounds and rhythms of the language. You can do this by listening to Māori radio programmes and watching Māori television programmes with your students - and by inviting speakers of the language into your classroom. Initially, the students will understand only a little or, possibly, nothing at all, but they will gradually become familiar with the sounds and rhythms of te reo Māori and will be able to pick out words and phrases.

There are some useful strategies for understanding radio and television programmes broadcast in te reo Māori. These include setting goals. For example, if you listen to the news with your students, try to work out some of the main points and the names of the people involved, the date, and the time. Before watching a cooking programme together, teach some food-related terms. Even if you and the students don't understand a lot, try to at least pinpoint where one word/sentence stops and another one begins.

When you introduce new vocabulary, break the words up into syllables. If you and your students are new to learning te reo Māori and are finding the pronunciation difficult, begin by breaking down familiar Māori names into syllables (perhaps using those of students and teachers in your school). You could also use Māori street names in your community and Māori place names in your part of the country. Because te reo Māori is a phonetic language, it is easy to break into syllables. Each syllable has only one vowel in it, for example, Ta-a-ma-ki-ma-ka-u-ra-u (Auckland).

Listening to, and singing, waiata is a useful approach because waiata:

provide a non-threatening way for your students to practise their pronunciation in a group situation

help to improve listening comprehension by exposing students to new vocabulary and language structures (grammar).

Gradually, your students will start to realise that waiata are integral to Māori culture. In the unit plans, you will find some suggestions for waiata to use with your students. The resources in the Kiwi Kidsongs series (such as Kiwi Kids Waiata) and in Hei Waiata, Hei Whakakoakoa - Waiata to Support Teaching and Learning of te Reo Māori in English-medium Schools: Years 1-8 are good sources.

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Your students need to learn the sound system of te reo Māori, including the Māori alphabet, pronunciation, and stress patterns. Fortunately, pronunciation is fairly straightforward compared with many other languages, and it is phonetic.

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Qualitative aspects of spoken language use - Table 3 (CEFR 3.3): Common Reference levels

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Qualitative aspects of spoken language use - Table 3 (CEFR 3.3): Common Reference levels

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Common European Framework of Reference for Languages (CEFR)

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Qualitative aspects of spoken language use - Table 3 (CEFR 3.3): Common Reference levels - Common European Framework of Reference for Languages (CEFR) - www.coe.int

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Has a good command of a broad range of language allowing him/her to select a formulation to express him/ herself clearly in an appropriate style on a wide range of general, academic, professional or leisure topics without having to restrict what he/she wants to say.

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Self-assessment grid - Table 2 (CEFR 3.3) : Common Reference levels

https://www.coe.int/en/web/common-european-framework-reference-languages/table-2-cefr-3.3-common-reference-levels-self-assessment-grid

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Tha am Frèam Coitcheann seo garbh feumail airson daoine a chuideachadh le bhith a' dearbhadh far a bheil  iad a thaobh nan sgilean cànain aca.

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Common European Framework of Reference for Languages (CEFR)

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The CEFR Levels - Common European Framework of Reference for Languages (CEFR) - www.coe.int

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Levels descriptions of the Common European Framework of Reference for Languages (CEFR)

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Tòrr rudan inntinneach aig Emzo

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Scottish Gaelic has been erased from history to the extent that most people with Gaelic ancestry are unaware of their own linguistic and cultural heritage. Gaelic revitalization is about overcoming the damage done through miseducation, discrimination, and stereotypes, and passing the language and culture on in homes, communities and classrooms to ensure its future use. People are revitalizing Gaelic today in Scotland, Canada, and around the world. Education, design, media, literature, songs, food, religion, celebrations, policy, and scholarship are all different areas of Gaelic revitalization.

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Scottish Gaelic has been erased from history to the extent that most people with Gaelic ancestry are unaware of their own linguistic and cultural heritage. Gaelic revitalization is about overcoming the damage done through miseducation, discrimination, and stereotypes, and passing the language and culture on in homes, communities and classrooms to ensure its future use.

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Eisimpleirean air na dòighean teagaisg a tha gan cleachdadh ann an Alba Nuadh

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gaelic "gaelic nova scotia" "cape breton island" education language preservation "scottish gaelic" scotland music fiddle pagpipes piano lessons teaching pron...

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Gaelic Affairs is a division of Department of Communities, Culture and Heritage, Government of Nova Scotia, Canada. With offices in Antigonish, Halifax and M...

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Community Gaelic Immersion Classes in Nova Scotia

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Bun-stòras airson dòighean-teagaisg sgrùdaidh

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Rinn Myles Horton an t-uamhas de dh'obair ann an Ceann a Deas nan Stàitean Aonaichte airson litearrachd agus deamocrasaidh a sgaoileadh a-measg dhaoine bochda o gach cinneadh.

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Myles Horton - Radical Hillbilly - A Wisdom Teacher for Activism and Civic Engagement

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Còmhraidhean eadar Paulo Freire agus Myles Horton mu dheidhinn Atharrachadh Sòisealta agus Foghlam

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Smuaintean mun leabhar air The Long Haul le Myles Horton

https://www.amazon.co.uk/dp/0385263139/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1

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Things Myles Horton says often make you want to clap your hand against your forehead and say 'of course!' They are so simple, so true, so clear... They lack some of the complex theoretical framing of Paulo Freire's work, which I am sure explains why they have not become as prevalent in academic discourses. Yet the two men worked along almost exactly the same lines developing critical praxis for changing the world. Horton speaks of decades of work and key support for two of the greatest social movements in the U.S., the 1930's union movement and the civil rights movement of the 1950s-1960s. Through this retelling of his life and work, an incredible theory of education and social change emerges.

At bottom, the principle is so simple:

It's the principle of trying to serve people and building a loving world. If you believe that people are of worth, you can't treat anyone inhumanely, and that means you not only have to love and respect people, but you have to think in terms of building a society that people can profit from, and that kind of society has to work on the principle of equality. Otherwise, somebody's going to be left out.

People always ask, "Can we wait till we have a society that's perfect to have equality?" Well, of course, we'll never achieve it unless we start where we are, so you begin incorporating principles of equality into everything you do. That's complicated, because it's hard to avoid domination or inequality, or paternalism: but the principle itself isn't complicated, it's the application that's complicated. (7)

All of the elaborations of both Freire and Horton among others are trying to figure out just how you incorporate equality, love and respect into everything you do, what that means. He has a vision similar to Freire's on what the point of life really is:

I think that people aren't fully free until they're in a struggle for justice. And that means for everyone. It's a struggle of such importance that they are willing, if necessary, to die for it. I think that's what you have to do before you're really free. (184)

This shit makes me tear up just a bit, because it's true. And me, I've been involved in struggle a long time but not quite achieved this full freedom yet. I'm not sure if it's more distant now or not as I struggle to plug back in to meaningful work as a writer, an academic, a volunteer activist rather than an organizer. I think much of this will happen once I'm finally able to settle down again, put down roots, involve myself for the long term in a community. I am looking forward to that, and a job. But there are words of comfort here about that

I had to turn my anger into a slow burning fire, instead of a consuming fire. You don't want the fire to go out - you never let it go out-and if it ever gets weak, you stoke it, but you don't want it to burn you up. It keeps you going, but you subdue it, because you don't want to be destroyed by it. (80)

Also in recognising the strength of what we are up against, and that this struggle is an ongoing one where we only play a part. Thus, the title:

I had to come to grips with this when I realized that the capitalist system was more viable than I had thought. It had more ways of lasting than I had understood from my experience in the Depression, when a lot of people, including me, thought that capitalism was on its last legs. When I finally found out it wasn't even limping, that Roosevelt's job was to make it work, and he did make it work, I realized that you had to slow down the fire, because you'd burn up the fuel and it would be over. That's when I started trying to calm myself down, step by step, that it wasn't going to come as a great explosion automatically. It had to be made, or it wouldn't happen.

That's when I started saying, "Horton, get yourself together, get ready for the long haul.." (81)

So...the basics of Horton's teaching. First, that change must be collectively won through action upon the world:

I changed and became philosophically a socialist. I understood that you couldn't act alone, and that you couldn't withdraw into a utopian community. To deal with injustice you had to act in the world. you had to share what you knew. (30)

Popular education thus must be a collective enterprise:

It isn't a matter of each one teach one. It's a matter of having a concept of education that is yeasty, one that will multiply itself. You have to think in terms of which small groups have the potential to multiply themselves and fundamentally change society.

Therefore, you can't have each individual go her or his own way and work separately. the people you deal with have to work with you in the name of a group, not for their own personal reasons. (57)

That this collective action is not just some idealistic pipe dream:

In the civil rights movement we saw people come out of the fields and get in the voter registration line and be beaten up and shot at and become leaders and run for office and get elected. Since we've seen that, we don't think of ourselves as utopian.

My job is to provide opportunities for people to grow (not to make them grow, because no one can do that), to provide a climate which nurtures islands of decency, where people can learn in such a way that they continue to grow. (133)

A final recognition that through inaction you are as much a part of the dynamic as through action:

I do not believe in neutrality. Neutrality is just another word for accepting the status quo as universal law. (139)

To work as an educator to achieve such a nurturing climate in our society requires a particular kind of framework and understanding that are very much based in standing with the poor and oppressed (even if you weren't raised among them, it's your choice). First, it is to understand the lived reality of the poor and people of colour and women - in my own life this has been one of the biggest gaps in activist circles, and the lack of such understanding in others has been one of the most frustrating to overcome.

I didn't have to work out theories about the violence of poverty, because I had been close to it all my life. The violence of poverty destroys families, twists minds, hurts in many ways beyond the pain of hunger.

There is another kind of violence that supports the violence of poverty, and that is institutionally sanctioned violence. We live in a violent society, a violent world; that is, a world in which force is a vital mechanism used to keep the economic and social system intact. We have laws that are backed up by a police force; and the state, when the police force can't control defiance, is backed up by armies. The laws of the land are supported by the use of violence...If you oppose things in that system, then all those powers of violence can be used to force you into line. If you're trying to change things, first you have to know that violence can be used against you, and second, you have to know what strategies to use in order to change the system, given that situation. (27 - 28)

Perhaps sharing this assessment and lived experience of such structural violence (while of course recognising the very real differences and my relative privilege compared to Horton and so many others) is why I completely agree with his assessment on violence as opposed to non-violence:

You have to fit violent revolutions into the whole context of thinking about violence. Violence is relative. Sometimes a revolution can be a lesser form of violence if people are suffering intolerably under their currently entrenched rulers. There are many kinds of violence: physical violence, mental violence, the kind of violence that causes babies to be born with brain damage because their mothers didn't have the proper food, the violence that suppresses people's expression of beliefs and ideas... (38)

For a time Horton was part of the Fellowship of Reconciliation (FOR) where he engaged in many discussions about this. It would also be a key discussion point for members of SNCC, working in the murderous South. Charles Cobb describes remarkably similar conclusions to Horton's below:

I believed that it was a matter of determining what was the lesser violence, not choosing between violence and nonviolence. Most of the poor people in the world don't have that kind of choice. The people at this meeting were more privileged, and they could afford to take a theoretical stance. I was always needling about their unrealistic position. (39)

I wish I had been there. I wish too I had more of this uncompromising yet loving attitude that always speaks up...I would have probably sat angry but mostly silent in such meetings.

Key, of course, is that this is all about working with people to create a better world, to 'incorporate the principles of equality into everything you do', knowing that this means starting with where people are and moving upwards together.

Since I chose to work with poor, oppressed people, I had to take into consideration that they'd never been allowed to value their own experience; that they'd been told it was dirt and that only teachers and experts knew what was good for them.

I knew that it was necessary to do things in the opposite way...It also became clear that there had to be a place where people could learn how to make decisions by actually making real decisions. That's how you learn anything-by doing it. (57)

Always a goal, its practice still emerged at Highlander through learning from mistakes:

We ended up doing what most people do when they come to a place like Appalachia: we saw problems that we thought we had the answers to, rather than seeing the problems and the answers that the people had themselves. That was our basic mistake. Once you understand that, you don't have to have answers, and you can open up new ways of doing things.

Another idea we didn't fully understand is that one of the best ways of educating people is to give them an experience that embodies what you are trying to teach. When you believe in a democratic society, you provide a setting for education that is democratic. (68)

People learn more through a process of dialogue and practice, rather than through a taught curriculum. Returning to the understanding of the violence inherent in the system, this praxis is never safe, nor conflict free.

It's dangerous to do this kind of education, to push the boundaries to the place where people might be fired or get in some other kind of trouble... If people don't take chances, they'll never keep pushing. They must explore and push as far as they can. People get the exhilaration of liberating themselves, pushing that boundary... by the time they do, they are liberated enough that they are not going to spend the rest of their lives boxed in, and of course most of the time they land on their feet. (183)

To me this is as effective a message as Freire's philosophy of humanization and dialogue, and it has to rest firm on a belief that we are here on this earth for more than just getting through each day. Risk is part of change, and it is part of becoming fully human.

I don't think you help people by keeping them enslaved to something that is less than they are capable of doing and believing. ... My position was that I believed in changing society by first changing individuals, so that they could then struggle to bring about social changes. There's a lot of pain in it, and a lot of violence, and conflict, and that is just part of the price you pay. I realized that was part of growth-and growth is painful.

Trusting people - the role of the intellectual

You don't have to know the answers. The answers come from the people, and when they don't have any answers, then you have another role, and you find resources. (23)

This is key to it all, the belief that collectively, through critical dialogue, people will come up with the answers they need, and steadily refine and expand them over time.

People have a potential for growth; it's inside, it's in the seeds. This kind of potential cannot guarantee a particular outcome, but it's what you build on. (133)

The role of the educator lies in creating a safe space and a process for the collective undoing of oppressions, bringing resources to bear when needed. This process is the only thing that can create the desired outcome.

If we are to have a democratic society, people must find or invent new channels through which decisions can be made. Given genuine decision-making powers, people will not only learn rapidly to make socially useful decisions, but they will also assume responsibility for carrying out decisions based on their collective judgment. The problem is not that people will make irresponsible or wrong decisions. It is, rather, to convince people who have been ignored or excluded in the past that their involvement will have meaning and that their ideas will be respected. The danger is not too much, but too little participation.

Popular education should give people experience in making decisions. Many take it for granted that people can make decisions, but actually, the majority of us are not allowed to make decisions about most of the things that are important. I have been put on the spot about the contradiction between my views on people making their own decisions and my action in making decisions that affect people's experience at Highlander, such as my insisting there can be no discrimination or lack of freedom of speech. I think, however, if you're going to help people make decisions, it's important to show them that the decisions they make must be responsible. Whenever you take a position, you've made a decision. The decision at Highlander from its beginning in the 1930s to practice social equality was a big one - with legal, practical and moral implications. (134)

A little more on Myles Horton's vision of democracy:

Democracy needs to be not only political but part of the fabric of society as a whole. When I use the word "democracy," it is not limited to political decision making, to voting. It is a philosophical concept meaning that people are really free and empowered to make collectively the decisions that affect their lives. (169)

The practice of popular education

I like to think that I have two eyes that I don't have to use the same way...I try to see with one eye where these people are as they perceive themselves to be...You have to start where people are, because their growth is going to be from there, not from some abstraction or where you are or somewhere else is.

Now my other eye is not such a problem, because I already have in mind a philosophy of where I'd like to see people moving. (131)

This movement happens, just as for Freire, as a natural outcome of critical and collective discussion in a circle:

I think of an educational workshop as a circle of learners. "circle" is not an accidental term, for there is no head of the table at Highlander workshops; everybody sits around in a circle. (150)

At Highlander there were two guiding principles:

nobody can be discriminated against, for any reason, and there is freedom to say anything or take any position on the topic of the workshop. (155)

It is, however, understood in advance, that students have to stay on topic. No rants on other things...we have all met those folks who enjoy that sort of thing. The working assumptions for each workshop (and I am paraphrasing here) are:

1. a workshop has to have a goal arising out a social problem that the students perceive
2. people have within themselves the potential, intelligence, courage and ability to solve their own problems
3. the Highlander experience can add to and enrich the educational experience
4. in addition to learning from their peers, Highlander staff members should have an opportunity to interact in the field with the students.
5. factual information and analysis presented has to be tailored to the expressed needs of the participants It is meant to be usable knowledge that can help when people return home.
6. follow-up receives special attention

Above all this is a process of praxis embedded in a community:

The most important part of a workshop come from what has happened in a community before the workshop itself, and what happens when people go home and act. (153)

A final reminder on why this kind of practice is so important, because any other simply reifies what the capitalist system currently imposes:

Any educational philosophy comes out of what you do and how you deal with people. When you believe in people and in the importance of trying to create a democracy, you must turn these beliefs into practice, and if you don't believe in the free enterprise system and individual competitiveness, you practice group action and cooperation...(175)

This is one of three posts, the next looks at Highlander's connection to social movement, and the third at the difference between popular education as Myles Horton practiced and envisioned it, and his understanding of community organizing as practised by Saul Alinsky and others.

[Horton, Myles with Judith and Herbert Kohl. (1998) the long haul: an autobiography. New York: Teachers College Press.]

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Myles Horton: The Basics for the Long Haul - Andrea Gibbons

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Things Myles Horton says often make you want to clap your hand against your forehead and say 'of course!' They are so simple, so true, so clear... They lack some of the complex theoretical framing of Paulo Freire's work, which I am sure explains why they have not become as prevalent in academic discourses.

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Paulo Freire - An Incredible Conversation

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Iomradh air Calum agus Ruairidh

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Tha an dithis bhràithrean Calum agus Ruaraidh Dòmhnallach air a bhith a' sgrìobhadh òrain ann an Gàidhlig agus ann am Beurla bho chionn còrr math is 30 bliadhna. Chan eil duine nach eil eòlach air Runrig, an còmhlan aca, agus òrain leithid An Ubhal as Àirde, Cearcall a' Chuain, Tìr an Airm, ' The Old Boys', ' Dance Called America' agus na ficheadan eile.

Thogadh Ruaraidh agus Calum ann an Uibhist a Tuath an toiseach ach ghluais iad dhan Eilean Sgitheanach an uair sin. Thòisich iad Runrig ann an 1973 agus chan eil teagamh nach d' rinn iad barrachd thairis nam bliadhnaichean bhon uair sin na rinn còmhlan sam bith eile airson ceòl Gàidhlig a thoirt gu aire luchd-èisteachd eadar-nàiseanta, rud a tha iad a' dèanamh fhathast.

An-diugh tha òrain a sgrìobh iad air an seinn le iomadh seinneadair eile, agus le iomadh còmhlan agus còisir.

Chaidh an t-òran Ruaraidh Iain Thàilleir a chluinntinn an toiseach ann an 1981, nuair a bha Roinn na Gàidhlig aig a' BhBC a' cumail farpais airson òran ùr a thaghadh a rachadh air adhart chun an Fhèis Phan Cheilteach a bha ga cumail gach bliadhna ann an Èirinn.

B' e Ruaraidh Iain Thàilleir seanair Chaluim agus Ruaraidh. Chaidh a dhroch leòn le shrapnel anns a' chiad chogadh agus chunnaic e a bhràthair fhèin ga mharbhadh, 's iad a' sabaid taobh ri taobh anns an aon bhlàr.

Chaidh a thoirt a chreidsinn air gu leòr dhen ghinealach sin gu robh iad a' sabaid ann an cogadh a bha a' dol a chuir crìoch air cogadh, ach cha b' fhada gus an robh e follaiseach nach robh an sin ach a' bhreug.

Anns an dealbh chithear Calum Dòmnallach.
Calum Dòmhnallach
Rugadh Calum Dòmhnallach ann a' Loch na Madadh, Uibhist a Tuath, ann an 1953. Chaidh e dhan bhun-sgoil ann a' Loch na Madadh agus ann am Port Rìgh agus dhan Àrd-sgoil ann am Port Rìgh.

Dh'fhàg e an t-Eilean Sgitheanach ann an 1971 airson a dhol a dh'ionnsachadh teagasg P.E. ann an Colaiste Chnoc Iòrdain an Glaschu.

Thug e an uair sin trì bliadhna a' teagasg làn-ùine ann an Àrd-sgoil Lasswade, an Lodainn Mheadhanach, agus iomadh bliadhna a' teagasg pàirt-ùine an Siorrachd Lodainn fhad 's a bha iad a' feuchainn ri Runrig a chur air stèidh sheasmhach.

Ged a thòisich Calum, a bhràthair Ruaraidh agus Blair Dùghlas Runrig ann an Glaschu ann an 1973, cha b' urrainn dhaibh a bhith an sàs sa chòmhlan làn-ùine gu 1983.

Ged a bhios Calum a' cluich nan drumaichean agus innealan eile ann an Runrig 's ann ann an sgrìobhadh òrain is motha a tha ùidh aige.

Tha e pòsta le triùir chloinne agus tha a dhachaigh ann an Siorrachd Rois. 'S e a theaghlach, a' Ghàidhlig agus spòrs na cur-seachadan is cudthromaiche dha.

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BBC ALBA - Bliadhna nan Òran - Òrain : Sgrìobhaichean, Calum is Ruaraidh Dòmhnallach

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Tha an dithis bhràithrean Calum agus Ruaraidh Dòmhnallach air a bhith a' sgrìobhadh òrain ann an Gàidhlig agus ann am Beurla bho chionn còrr math is 30 bliadhna. Chan eil duine nach eil eòlach air Runrig, an còmhlan aca, agus òrain leithid An Ubhal as Àirde, Cearcall a' Chuain, Tìr an Airm, ' The Old Boys', ' Dance Called America' agus na ficheadan eile.

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Agallamh on BhBC le Calum Runrig

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Calum Dòmhnallach bho Runrig le taghaidhean de nithean a thug buaidh air a chuid ciùil.
Runrig's Calum MacDonald chooses items which inspired his music.

Fad 45 bliadhna bha Calum Dòmhnallach na bhall chudromach de Runrig, a' cluich agus a' sgrìobhadh òrain agus ceòl. A-nis, is còrr air bliadhna bhon a chluich iad an cuirm mu dheireadh aca tha Calum a' bruidhinn ri Gilleasbuig MacDhòmhnaill mu na bhrosnaich a chuid ciùil thar nam bliadhnaichean.
Anns a' phrògram seo tha Calum a' taghadh 8 nithean, daoine agus àitichean a thug brosnachadh dha agus a' toirt eisimpleirean dhan luchd-èisteachd de na h-òrain a thàinig mar thoradh air a' bhrosnachadh sin.

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Calum Dòmhnallach bho Runrig le taghaidhean de nithean a thug buaidh air a chuid ciùil.Runrig's Calum MacDonald chooses items which inspired his music. Fad 45 bliadhna bha Calum Dòmhnallach na bhall chudromach de Runrig, a' cluich agus a' sgrìobhadh òrain agus ceòl.

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Goireas airson pod-chraolaidhean a dhèanamh le sgoilearan aig diofar ìrean san sgoil gus ceanglaichean is coimhearsnachd nas treasa a thogail a-measg Ghàidheil òga agus leis a' choimhearsnachd Ghàidhlig - freagarrach airson gach aois.

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Na pod-chraolaidhean aig a' BhBC

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Te Aho Arataki Marau mō te Ako i Te Reo Māori - Kura Auraki

Curriculum Guidelines for Teaching and Learning Te Reo Māori in English-medium Schools: Years 1-13

As well as the characteristics of effective teaching and learning, there are some important understandings that apply more particularly to language learning. New Zealand language teachers need to know, in particular, about the work of Rod Ellis and about the concept of intercultural communicative language teaching.

Ellis (2003) recommends task-based language learning. He describes an effective language learning task as one that:

requires the students to focus primarily on meaning

has some kind of gap that the students can close by communicating

requires the students to construct their own productive language (language output) rather than only to manipulate language that the teacher provides (language input)

has a clearly defined outcome (other than producing "correct" language).

Language teachers can construct tasks that reflect real-life communication as closely as possible and that establish a genuine need for communication. For example, teachers can ask their students to seek or provide the information needed to complete a task successfully. If an activity involves a student asking to be told something that they already know, the activity is not a communicative one - and the students are not likely to find it rewarding.

Ellis has also identified ten principles of effective language teaching (refer to Ministry of Education, 2005). These are described and exemplified in the booklet Instructed Second Language Acquisition: Case Studies (Ministry of Education, 2006), which was sent to all schools. While Ellis says that the teacher's main focus in language learning classes should always be on pragmatic meaning in the context of authentic interactions, he emphasises that students also need opportunities to focus on the language form they are using. These opportunities may arise in the course of negotiating with other speakers to repair breakdowns in communication (developing strategic competence).

Intercultural communicative language teaching (iCLT) is an approach that complements Ellis's principles of effective language teaching and goes further, by clarifying the essential role of culture in language learning and in developing the key competencies of the curriculum. This approach to teaching languages builds students' awareness and knowledge of languages and cultures, fosters their development of positive attitudes about themselves and other people, and celebrates the unique nature of every language, every culture, and every person.

Intercultural communicative language teaching and learning (iCLT):

integrates language and culture from the beginning

engages learners in genuine social interaction

encourages and develops an exploratory and reflective approach to culture and culture-in-language

fosters explicit comparisons and connections between languages and cultures

acknowledges and responds appropriately to diverse learners and learning contexts

emphasises intercultural communicative competence rather than native-speaker competence.

Newton et al., (2009, in development), p.59

Students are more likely to succeed in learning te reo Māori when their teachers:

combine learning about te reo Māori with learning about tikanga Māori

take a communicative approach to teaching and learning

embed teaching and learning about language forms, including grammar and vocabulary within that communicative approach.

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Key understandings about effective language learning / Teaching and learning te reo Māori / Curriculum guidelines / Home - Te reo Māori

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Curriculum Guidelines for Teaching and Learning Te Reo Māori in English-medium Schools: Years 1-13 As well as the characteristics of effective teaching and learning, there are some important understandings that apply more particularly to language learning. New Zealand language teachers need to know, in particular, about the work of Rod Ellis and about the concept of intercultural communicative language teaching.

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Sgrìobhainn Word airson a' ghoireis Pod-chraolaidh

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Pròiseactan san Eilean Sgitheanach

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Anns na bliadhnaichean a chaidh seachad tha an t-Urras air taic a chur ri iomadach pròiseact agus tachartas, mar eisimpleir cèilidhean, dràma, film mu Shomhairle MacIllEathain, Mòd Ionadail an Eilein Sgitheanaich, Comann Sgiathanach Ghlaschu, cèilidh mhòr ann an Dùn Bheagain airson urram a' chur air Ceana Chaimbeul agus msaa.

Cuideachd tha cròileagain Gàidhlig, bun-sgoiltean Gàidhlig, Àrd-sgoil Phortrìgh agus Sabhal Mòr Ostaig air taic airgid fhaighinn airson phròiseactan inntinneach, duaisean, leabharlannan agus gnothaichean eile co-cheangailte ri foghlam tro mheadhan na Gàidhlig.

Mar chuimhneachan air laoich a' Chogaidh Mhòir tha an t-Urras air grunnd chuairtean don Fhraing agus don Bheilg a chur air dòigh, le seirbheisean Gàidhlig gan cumail anns na cladhan far a bheil mòran shàighdearan Gàidhealach nan sìneadh.

Gach bliadhna bidh an t-Urras agus Sabhal Mòr Ostaig a' cur air dòigh Òraid Cuimhneachaidh Shir Iain Nòbail.

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Anns na bliadhnaichean a chaidh seachad tha an t-Urras air taic a chur ri iomadach pròiseact agus tachartas, mar eisimpleir cèilidhean, dràma, film mu Shomhairle MacIllEathain, Mòd Ionadail an Eilein Sgitheanaich, Comann Sgiathanach Ghlaschu, cèilidh mhòr ann an Dùn Bheagain airson urram a' chur air Ceana Chaimbeul agus msaa.

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The Student Guide to Freire's 'Pedagogy of the Oppressed'e 

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The Student Guide to Freire's 'Pedagogy of the Oppressed'e 

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Te Reo Māori: A new era for the language | Hēmi Kelly | TEDxAuckland

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Māori speaking non-Māori relate where they fit in te ao Māori

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Ana Berry's one of the funniest teachers you'll ever meet. She's also part of a small group of Pākehā working in kura kaupapa. Reporter Yvonne Tahana went to meet two Hoani Waititi teachers and asked them about their place in te ao Māori (the Pākehā world).