Sentences with word «ethnolinguistic»

Bilingual education came back into public schools in a new guise, one that was limited to those considered by the federal government as «Limited English Proficient,» and that did not respond to the desires of different ethnolinguistic communities, even the ones that they were supposed to be helping.

«African genetic diversity to unlock disease susceptibility: Scientists have sequenced the genomes of 24 South African individuals of different ethnolinguistic origins.»

However, the bilingual education of ethnolinguistic communities with immigrant or racialized backgrounds continues to be controversial.

University of the Witwatersrand, Johannesburg (Wits) scientists and partners have sequenced the genomes of 24 South African individuals of different ethnolinguistic origins.

In the bilingual public schools of St. Louis, one - fourth of the students during the second half of the 19th century were not of German descent, reminiscent of the present trend of what we call today «two - way dual - language,» a type of bilingual education where students of ethnolinguistic minorities and English - speaking majorities are educated jointly to develop the bilingualism of all.

Contrary to popular opinion, American families with different ethnolinguistic backgrounds are interested in developing bilingual education programs for their children.

In fact, one of the biggest takeaways from Jaumont's book is that despite the greater ethnolinguistic diversity today, it is possible to develop and sustain bilingual education programs for different communities.

As a constitutional form it was largely rejected in the 1990s, partly as a negative reaction to the experience of Soviet federalism, and partly from fear of its centrifugal potential for splitting the country along ethnolinguistic fault lines.

Whole - genome sequencing was used to study the differences in some of the major ethnolinguistic groups in the country.

From the beginning, there was tension between ethnolinguistic communities who insisted that they wanted bilingual education for their children, even though they were already bilingual.

Eventually some communities developed what became known as one - way dual - language programs, bilingual programs that were meant for only one non-English ethnolinguistic group.

But school districts with mostly Latin @ and Native Americans educators and students, but also some with other ethnolinguistic communities, used their bilingual programs to serve families ---- some whose children were highly bilingual, others who were not.

Public bilingual education for ethnolinguistic communities did not make a quick comeback.

Because they do not reflect the American ethnolinguistic communities, and are not led by them, the strict interpretation of what are understood to be separate dual - language competences only adds to the self - doubt of bilingual children and lack of confidence in their bilingualism.

It is home to the Northern Kankana - ey ethnolinguistic group or commonly known as Igorots which means «people of the mountains».

Language and its interpretations and barriers is again explored via Brian Jungen and Duane Linklater «s «Modest Livelihood» (2012), as the two artists of British Colombian ethnolinguistic heritage screen a hunting trip with Jungen's uncle within the bounds of a First Nation territory since restricted to within «moderate livelihood».

This book [The Bilingual Revolution] makes a most important contribution because it focuses on a topic that is often absent ---- that of the important role that parents of different ethnolinguistic backgrounds have in shaping an appropriate education for their children in the United States.

When the restriction was lifted, ethnolinguistic groups that had the necessary economic means established complementary schools that offered instruction to support their linguistic and cultural practices and that functioned on weekends or after - school.

In addition, some minority ethnolinguistic communities felt cheated of an opportunity for bilingual instruction, for now 50 % of the seats had to be filled by those who were English speakers, leaving them with only half of the prospects for bilingual education.

Rather than starting with government mandates and regulations and focusing only on those who lack ---- lack English, lack years of residency, lack economic means ---- Jaumont proposes that we start with the wishes of ethnolinguistic communities (old and new) to bilingually educate their children.

The opposition to bilingual education and the teaching of the languages of those considered «others» was gradually extended to all ethnolinguistic groups.

As I said in the beginning, the most important contribution of Fabrice Jaumont's book is that it takes an approach to bilingual education that returns the power to ethnolinguistic communities and their desire for the bilingual instruction of their children.

Of course, these ethnolinguistic communities have to conform to certain mandates from school districts, but the ways in which they do so differ from community to community.

But the most important component of bilingual education, the ethnolinguistic communities and the parents themselves, and especially mothers who have always had such an important role in their children's education, have been left completely out.

But in the way they were constituted, these dual - language bilingual programs were also mired in controversy; for they, more and more, appealed to white monolingual English speakers, leaving behind the ethnolinguistic communities who continued to desire a developmental maintenance bilingual education program for their children (Valdés, 1997).

The whole region has 171 ethnolinguistic groups and once every 3 years the people have an ethnic festival, which is very important for the local culture.