Digital manual by Tim Theof

Ecolinguae: approaches on minority languages and minority target groups

Balle Garcia Magdalena Ionescu D. - Enescu L. - Tanur I. Vidinovska Margarita

April 2012 page 1 of 294

Theofanellis Timoleon Habermann Birgit P책ve Anna-Margith

This book is created as part of the Gruntdvig project

Ecolinguae: a world of minority in a globalized Europe

ISBN: 978-960-99789-1-0 Pages 251

Coordinator of the Gruntdvig Project: Balle Garcia Magdalena Editor of the book: Theofanellis Timoleon Balle Garcia Magdalena Ionescu D. - Enescu L. Tanur I. Vidinovska Margarita

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P책ve Anna-Margith Habermann Birgit Theofanellis Timoleon

The size of the letters is selected intentionally large so as to be read from the screen.

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Contents Ecolinguae: approaches on minority languages and minority target groups .............................................................. 1 1. Why do we write this book? ................................................................................................................................. 7 2. Prologue .............................................................................................................................................................. 8 3. Why the project Ecolinguae: “A world of minority diversity in a globalized Europe”?............................ 10 4. Why this book?................................................................................................................................................ 14 The Catalan team ................................................................................................................................................ 16 ESTRATÈGIES DES D’UN CENTRE D’ENSENYAMENT D’ADULTS PER A FOMENTAR L’ÚS DEL CATALÀ.......................................................................................................................................................... 16 The Catalan language in Europe.................................................................................................................... 21 Catalan in Spain and the Balearic Islands ..................................................................................................... 27 The Balearic Islands ........................................................................................................................................ 30 Methodology ................................................................................................................................................... 35 Cepa Son Canals.............................................................................................................................................. 71 Sami team ............................................................................................................................................................ 72 Language Policy .............................................................................................................................................. 79 Language switch ............................................................................................................................................. 80 Sami Language Act ......................................................................................................................................... 80 A common Finno-Sami protolanguage ......................................................................................................... 83 Sami place names ............................................................................................................................................ 85 Current linguistic situation ............................................................................................................................ 86 Cooking on tradional way .............................................................................................................................. 96 Sámij åhpadusguovdásj / Sami Education ................................................................................................... 100 Sami joint Nordic co....................................................................................................................................... 111 The Sami institution ....................................................................................................................................... 112 Finnish team ....................................................................................................................................................... 114 Practise the use of Finnish language in discussion groups in Länsimäki library. ..................................... 114 Strategy ........................................................................................................................................................... 115 Activities Idea................................................................................................................................................. 115 page 4 of 294

Values ............................................................................................................................................................. 117 Benefits of the project .................................................................................................................................... 118 Why teach in the library? .............................................................................................................................. 119 The key competences ..................................................................................................................................... 121 History of Finland .......................................................................................................................................... 123 Culture ............................................................................................................................................................ 124 Kalevala .......................................................................................................................................................... 126 Finland and Language Politics: a Short History .......................................................................................... 128 Language Minorities in Finland, Legislation and Statistics ........................................................................ 130 About the Finnish Language ......................................................................................................................... 131 History of L채nsim채ki library ......................................................................................................................... 133 Finnish speaker of the library staff. .............................................................................................................. 137 Vantaa City Library ....................................................................................................................................... 140 Romanian team ..................................................................................................................................................142 Example of good practice .............................................................................................................................. 142 Romani language ...........................................................................................................................................146 The language .................................................................................................................................................. 147 History, geography and demography .......................................................................................................... 148 Legal status and official policies ................................................................................................................... 153 Presence and use of the language in various fields ..................................................................................... 154 Education........................................................................................................................................................ 154 Judicial authorities ......................................................................................................................................... 156 Public authorities and services...................................................................................................................... 157 Mass media and information technology ..................................................................................................... 158 Arts and Culture ............................................................................................................................................ 158 The business world ........................................................................................................................................ 159 Family and the social use of language .......................................................................................................... 159 Conclusion ......................................................................................................................................................160 European Commission .................................................................................................................................. 160 Traditional crafts ............................................................................................................................................ 183 Jean Monnet High school .............................................................................................................................. 199 German team...................................................................................................................................................... 203 page 5 of 294

Sprachpartnerschaften für Deutschlerner an der LEB................................................................................. 203 Sorbian – a minority language in Germany ................................................................................................. 204 The Sorbs in Germany ................................................................................................................................... 208 Culture ............................................................................................................................................................ 214 Superstition: ................................................................................................................................................... 214 Religion:.......................................................................................................................................................... 215 Drinks and food: ............................................................................................................................................ 217 Sport: ...............................................................................................................................................................217 Family life: ...................................................................................................................................................... 218 Customs: ......................................................................................................................................................... 218 Cock cutting: .................................................................................................................................................. 219 Birds Wedding: .............................................................................................................................................. 219 Zampern: ........................................................................................................................................................ 220 Holy days: ...................................................................................................................................................... 220 Language ........................................................................................................................................................ 221 Projects carried out during the GRUNDTVIG- partnership .......................................................................229 Key Competences........................................................................................................................................... 241 Ländliche Erwachsenenbildung Prignitz- Havelland e. V. ......................................................................... 245 Greek team ......................................................................................................................................................... 248 µµ µ .......................................................................................................................................... 248 The description of the Greek project team ................................................................................................... 250 Our activities are the following: .................................................................................................................... 253 Ottoman impacts on LESBOS’ ISLAND CIVILISATION ............................................................................ 264 Loan words in Greek language ..................................................................................................................... 269 The Roma People in Greece........................................................................................................................... 275 Credits ............................................................................................................................................................ 281 Teacher Trainer office of Lesvos ................................................................................................................... 282 Our institutions .................................................................................................................................................. 283 Epilogue ............................................................................................................................................................. 293

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1. Why do we write this book? This book is a way to disseminate the results of a two year project. The project is done using E.U. funding (Grundtvig LLP). The participating organizations from each country describe their experience in teaching minority languages and share successful practices. The purpose of the book is to share these experiences and the ways we found to tackle them with other adult educators since we all face similar problems. This digital manual can also be used by language teachers in general. In this project participate adult schools, libraries and other organizations who work with adult learners from Spain, Sweden, Finland, Germany, Romania and Greece.

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2. Prologue This digital manual is the result of simultaneous research in the TEFL field, which has been carried out in very different contexts ranging from libraries, secondary schools, adult education schools and non-profit and non-governmental organizations in Finland, Sweden, Germany, Romania and Greece. The project is coordinated by the CEPA Son Canals from Palma (Mallorca). The approaches presented in the book have been implemented during the second year of the Grundtvig (Lifelong Learning European) programme. The aim is to promote language learning and to innovate and improve the quality of the teaching of languages in the institutions involved as well as to develop tools to improve skills in teaching minority languages and teaching to minority students. An important aspect is the promotion of peopleâ&#x20AC;&#x2122;s knowledge about minority European languages, often marginalized and endangered, with the assumption that there are still a lot marginalized and minority languages in Europe. The page 8 of 294

project has analyzed and tested European existing materials concerning learning English and ICT and the practices of these methodologies have been assessed and discussed. Each institution has chosen similar practices and approaches and has adapted them to the teaching of their own languages. The material will be accessible to project instructors and potential students. The first part of the project consists of: a study of the Sorbians in some areas of Germany; the Roma people in Romania; the Saami people in four different states or the Turkish minority on the Greek island of Lesbos. During the second year of the programme, the partners have developed and implemented digital material in the classroom and the material has been assessed. The institutions involved expect to use them the following years as the staff involved in this project believe in the value and importance of this project and is pleased to contribute to the study and consolidation of minority and endangered languages.

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3. Why the project Ecolinguae: â&#x20AC;&#x153;A world of minority diversity in a globalized Europeâ&#x20AC;??

The partners participating in this programme initially think that a project on multilingualism and diversity of minority groups in Europe may mean a leap forward in our communities in terms of social inclusion. Europe is part of a globalized world where the idiosyncrasy of minority groups tends to be homogenized in favour of the hegemony of a few single majority languages and groups. As far as the language is concerned, the fact of continuing to maintain the current amazing linguistic diversity (there are around seventy languages in Europe) demands the effort of governmental and non-governmental institutions. Europe has already experienced the loss of some languages such as Tatar in the Crimea and Dalmatian language in the Dalmatia region of Croatia and some are disappearing like Occitan. Besides, others are seriously endangered like the Saami languages. To avoid the loss of this linguistic heritage, Europeans should find some supranational communication formulae which will support all page 10 of 294

these languages in the continent, which for political, social or economic reasons, find themselves in a disadvantageous position which risks their very survival. Unfortunately, during the last fifty years the number of people who are able to talk in their mother tongue has been steadily declining. With regard to the minority groups, in many cases, the threat of survival of a language is associated to the danger of survival of a whole ethnic group which has been discriminated against for some reason. This is the case of Pite Sami language in Sweden and Norway; Ume Sami language in Sweden and Inari Sami language in Finland. This digital manual is one of the main outcomes of the project as the objectives and subjects, partners have dealt with, are: to improve the quality of adult teaching of languages by analyzing the material and methodology of existing materials of EFL. During the first year of the programme the partners have intended to improve the identification of teaching needs of trainers who teach minority languages in Europe. Secondly, to work on the page 11 of 294

promotion of minority languages and minority groups, involving an approach to their cultural inheritance so as to maintain the European linguistic diversity and to find communication formulae which do not favour the hegemony of any particular language and culture. Thirdly, to foster the knowledge and protection of minority groups who for economic or political reasons find themselves in a position of weakness. This threatens their survival and their inclusion in society. The partnership aims to widen access to adult learning of minority languages so as to make the study of these languages and groups more creative and innovative. It also aims to provide attractiveness and access to informal and non-formal adult education by implementing ICT and e-learning. Finally, to supply validation of non-formal and informal learning and outcomes by meeting the different needs of adult learners; the existing framework principles can be applied to adult learning in response to the needs of trainers who want to teach these languages. As far as methodology is concerned, the staff involved in the project has focused on the teaching of the following competences page 12 of 294

in a holistic and natural way: communication in foreign languages and in our mother tongues as the study of these matters is the focus of our partnership. The competence on cultural awareness and expression as every language in Europe belongs to a different family like the Uralic family ( Finnish, Saami), the Altaic family (Turkish), the Slavic family (Bulgarian and Macedonian), Germanic family (German), Romance family (Catalan and Romanian) and finally Romani, the language spoken by many European Roma people. Hence, a language is a way to transfer the culture under study. Finally, technology and digital competence is an important part of the project as the manual is going to be a data base of digital material. Moreover the transversal competences such as intercultural competence and social competence are included. It is believed that languages are a useful tool to get to know any cultural inheritance. Thus, the cultural competence acquires a special interest as the first part of the manual is devoted to the knowledge of these minority groups.

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4. Why this book?

With the project Ecolinguae: ‘A world of minority diversity in a globalized Europe’, all the partners intend to create tools to improve digital and minority language skills in non-formal and informal adult education as the partnership is under the assumption that learning takes place throughout our lives. The aim is to promote minority and ‘minorized’ people and languages in Europe which are sometimes endangered. During the first year of this two- year programme, different types of approaches in the field of TEFL and the ICT competence have been experienced and put into practice. All the partners have somehow used and evaluated these tools. Then, they have adapted these teaching approaches and have put them into practice to teach minority languages or to teach an official language to students belonging to minority groups. This material has to be accessible not only to the trainers of the project but also to all potential learners and teachers. The approaches chosen promote ‘enjoyment in learning’, with a focus on the sharing of innovative and creative approaches page 14 of 294

to adult learning of languages, which range from learning partnerships to discussion groups. It provides adult education practitioners an opportunity for professional development and a reflection on their practice. Also, the fact of teaching minority languages or teaching official languages to minority groups in the participant countries is a way of building intercultural bridges in a diverse Europe. The project aims to avoid social exclusion of minority communities. The very first part of the manual is devoted to the study of minority groups focusing on their situation these days such as the Sorbians and the Saami. The Ecolinguae project aims to promote language sustainability and to foster the use of best practices in multiculturalism. For this reason, the second part is devoted to the study of some approaches on the teaching of minority or minorized languages such as Catalan, Sami or ‘Roma’ language or methodologies of ‘official languages ‘ used to teach to minority groups such as Russian, Somalis or Kurds citizens in Finland or immigrants in Germany.

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The Catalan team ESTRATÈGIES DES D’UN CENTRE D’ENSENYAMENT D’ADULTS PER A FOMENTAR L’ÚS DEL CATALÀ

A començaments del curs 2011-2012 la cap de departament de llengua catalana i una part del professorat del centre, amb el suport de l’equip directiu, ens vàrem proposar fer una campanya d’ajut a la normalització lingüística, facilitant no només l’ensenyament del català, que ja es fa a les aules, sinó també la cerca d'espais i moments per a la pràctica de la nostra llengua. Partíem de la dificultat que troben molts dels nostres alumnes, ubicats en barris amb un gran percentatge d’immigració, per a page 16 of 294

poder parlar el català i tenir contacte amb població autòctona arrelada a la nostra illa i coneixedora de la seva cultura, tradicions i paisatge amb connotacions etnològiques. Durant el mes de novembre, aprofitant que els alumnes duien quasi dos mesos de classe i ja es coneixien, els professors implicats vàrem presentar la campanya “Activa la llengua en parella” per totes les aules. Com ja s’ha explicat en d’altres ocasions aquesta estratègia consisteix a formar parelles que es comprometin a trobar-se durant un curs, almenys una hora setmanal (durant 10 sessions) per tal de parlar en català, d’una forma agradable i al més espontàniament possible. Al començament s’assegura l’assessorament per part de la professora de filologia catalana que dirigeix el projecte i que, a finals d’aquest curs, en farà amb els voluntaris de les parelles una avaluació. Abans de formar-se les parelles la directora del projecte va impartir als padrins un curset de sensibilització envers l'ús de la page 17 of 294

llengua, per tal que adquirissin estratègies per sentir-se segurs utilitzant el català, alhora que s'explicaven alguns conceptes sociolingüístics basics. PRIMERA TROBADA I ASSIGNACIÓ DE LES PARELLES Es va fixar un termini als futurs integrants de les parelles perquè emplenessin uns fulls d’inscripció on constava la seva edat i les seves aficions. Al cap d’unes setmanes ja es comptava amb devers 34 inscrits entre padrins i apadrinats, és a dir, 17 parelles. Els primers eren catalanoparlants que volien ajudar els segons, els seus apadrinats, a acostar-se a la llengua i la cultura catalanes. Veient les fitxes dels futurs membres de les parelles es va intentar formar-les en base a edats i afinitats i se’ls va convocar a una trobada conjunta per al divendres 2 de desembre al capvespre. Aquest dia el centre va aprofitar perquè els convocats poguessin gaudir d’una actuació del grup de teatre del centre, que compta amb alguns alumnes que abans eren monolingües en castellà i que, gràcies al teatre, han esdevingut catalanoparlants. Per tant, la nostra companyia d’aficionats podia ser un bon referent page 18 of 294

d’integració a la nostra comunitat nacional. Després de l’obra de teatre vàrem procedir a l’assignació de parelles entre els presents i a fer-ne la presentació entre ells. La diada va concloure amb un berenar de germanor. LES SORTIDES DURANT AQUEST PRIMER TRIMESTRE Com ja s’ha dit, des del començament de la campanya es va valorar que la integració lingüística anàs acompanyada de la identificació amb la cultura i el territori identitari. Ja que tant el paisatge urbà com el rural són la materialització de la història i de la cultura, en sentit ample, d’un poble. Per tant, es valorà que era necessari per als apadrinats, però també per als padrins, tant per a formar-los com per tal d’incentivar-los, anar organitzant activitats dins i fora del centre. Aquestes trobades col·lectives que s’aniran esdevenint tot al llarg del curs a la vegada que deuen estar dotades d’un sentit identitari, han de ser atractives per a les parelles i servir per a cohesionar el gran grup.

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Entre les primeres activitats que ja s’han començat a concretar hi haurà les caracteritzades com a alta cultura: anades al teatre, exposicions o itineraris històricoartístics per Palma i pobles. I també n’hi haurà d’altres més lligades a la cultura popular, als cicles festius, amb el seu corresponent gastronòmic, a les llegendes i rondalles unides a la toponímia i al paisatge etc. PRIMERA SORTIDA DEL GRAN GRUP DEL 15 DE DESEMBRE: EXCURSIÓ A LLUC 1. Significat del Santuari de Lluc des de les arrels catalanes de Mallorca 2. Lluc i Montserrat: camí dels Misteris, reconstrucció de la basílica, orde dels Sagrats Cors, els Blauets 3. Museu de Lluc: la història, la cultura popular i els lligams entre els Països Catalans mitjançant els objectes i la pinacoteca del museu.

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4. Jardí Botànic: nomenclatura popular i culta de les diferents plantes, arbusts i arbres amb els seus usos tradicionals. -SEGONA SORTIDA DEL GRAN GRUP DEL 16 DE DESEMBRE: ANADA AL TEATRE -Itinerari guiat per Palma per tal de conèixer el nostre patrimoni històric i artístic. El fil conductor serà l’explicació de l’època fundacional amb la incorporació el 1229 a la nació catalana i se retruc a la civilització occidental. Taller de cuina relacionat amb el cicle de Quaresma i Pascua. Es desenvoluparà al centre i s’elaboraran una serie de plats, l’origen i significat dels quals s'explicaran als assistents. The Catalan language in Europe

Catalan, the language of more than ten million European citizens, is spoken in four nation states: Spain, Andorra, France and Italy. Nowadays, it is a vibrant language, used in every possible context. page 21 of 294

However, in the past, Catalan faced persecution in most of the countries where it is spoken. For example, during the forty years of Francoâ&#x20AC;&#x2122;s Spanish dictatorship, the use of Catalan was forbidden in official settings. Catalan is the twelfth most frequently spoken European language; it is more common than Swedish or Danish, and is almost on par with Greek or Portuguese. In a ranking of 6,000 world languages, Catalan placed eighty-fourth in volume of speakers. Catalan is positioned as a co-official language in three Spanish autonomous communities: Catalonia, the Balearic Islands and Valencia. It is spoken in the Italian city of Alghero/l'Alguer (Sardinia); and in the south of France (regions of Rossello, Vallespir, Cerdanya, Capcir and Conflent). In Andorra, Catalan is ithe sole official language. Nonetheless, Catalan lacks official status within the European Union's institutional framework. In l'Alguer, Catalan co-exists with Italian and Sardinian. Lately, due to mass media developments and economic changes, Catalan has been losing ground. Catalan is offered as an extracurricular page 22 of 294

subject in school and there are some courses organized by the University of Sassari and Omnium Cultural. In the south of France, Catalan cannot be used in government administration; furthermore, the French government denies subsidies to cultural associations because of its centralist linguistic politics. The French Constitution designates French as the Republic’s only official language. According to the Euromosaic Study, carried out by the European Commission, the European Union contains thirty-six so-called “regional or minority languages”, divided into fifty-nine linguistic groups with different levels of legal and social recognition. In the EU, more than twenty million people speak one of these languages, as well as the official state language. Almost 50% of these minority language speakers live in Spain; 23% live in France. The rest live mainly in Ireland, Italy and the Netherlands. Of the thirty-six languages designated as a “minority language”, only six have more than one million speakers. Basque and Welsh have more than half a million speakers, while another six minority languages have more than 125,000 speakers. page 23 of 294

According to the European Charter for Regional or Minority Languages (Strasbourg, 5.XI.1992), the right to use a regional or minority language in private and public life is an inalienable right. This right is embodied in the United Nations International Covenant on Civil and Political Rights, and is also reflected in the spirit of the Council of Europe Convention for the Protection of Human Rights and Fundamental Freedoms. In article #1, the European Charter states: a

â&#x20AC;&#x153;regional or minority languagesâ&#x20AC;? means languages that are: i traditionally used within a given territory of a State by nationals of that State who form a group numerically smaller than the rest of the State's population; and ii different from the official language(s) of that State; it does not include either dialects of the official language(s) of the State or the languages of migrants;

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b “territory in which the regional or minority language is used” means the geographical area in which the said language is the mode of expression of a number of people justifying the adoption of the various protective and promotional measures provided “non-territorial languages” means languages used by nationals of the State which differ from the language or languages used by the rest of the State's population but which, although traditionally used within the territory of the State, cannot be identified with a particular area thereof. Catalan has more speakers than any other regional or minority language in the European Union; Catalan is the only language spoken by more than 10 million people. Yet, for historical and political reasons, Catalan is often included in the minority language group. In fact, the actual usage of Catalan, as reflected in its demographics, juridical status, sociolinguistic situation and linguistic regulation, shows a very different reality. Here are a few facts to demonstrate the breadth of Catalan usage: it is one of the few languages that has translated all the Greek and page 25 of 294

Latin classics, as well as the majority of important names in science and universal literature. Catalan also has a long tradition of publishing and a first class publishing industry: over 10,000 titles are printed per year, making it the twentieth most published language in the world. Catalan was, is, and will remain, a language of culture. Catalan is both a language and culture very involved with its international diffusion: it ranks tenth as the language most frequently translated. Catalan literature is interested in a dialogue with other languages and cultures. Catalan has been a prime mover in using the internet to promote language resources. In 2006, a generic domain aimed at the Catalan linguistic and cultural community (“.cat”) was created, where users can register domain names. Catalan’s internet presence is much higher than its demographic weight: there is a high degree of activity from industrial and social sectors. Catalan ranks eighth in the number of blogs; fourteenth in the use of Google; and fifteenth in the use of Vikipèdia, the Catalan version of Wikipedia.

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Almost ten million people understand Catalan; nearly eight million speak it; and more than eight million can read it. Catalan faces two challenges: it is considered a minority language by the European Union; and, of even more concern, it has become categorized as a minority language within Spain. Spain is a multinational state where four different languages co-exist. Spanish is the official language throughout the nation, while Catalan, Basque and Galician are only official in the autonomous regions where they originated. There are other European languages (e.g. Danish) that have fewer speakers than Catalan, but which are not considered â&#x20AC;&#x153;minorityâ&#x20AC;? languages. This is because these languages are the only official languages in their countries and, most importantly, receive the full endorsement of their respective political systems. Catalan in Spain and the Balearic Islands

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Within the nation state of Spain, Catalan is spoken in three autonomous regions (Catalonia, Valencia, the Balearic Islands) and a portion of Aragon, known as the Aragon strip. The majority of Catalanâ&#x20AC;&#x2122;s 10 million speakers live in Spain. In the three aforementioned autonomous communities, Catalan is considered the indigenous language, while Spanish is a co-official language. The 1978 Spanish Constitution made Spanish the official state language; it stipulated that all Spanish citizens should know Spanish and be entitled to use it. The constitution also stated that the other regional languages (not specified by name) should also have official status in their respective autonomous communities, in accordance with the regionâ&#x20AC;&#x2122;s autonomous statutes. The constitution states that the wealth of regional languages in Spain represents a cultural heritage worthy of particular protection and respect. According to Spanish legislation, knowledge of Spanish is compulsory, while knowledge of Catalan is simply optional. In Catalonia, Catalan has had fewer difficulties in surviving thanks to a well-off Catalan-speaking middle-class that has voted page 28 of 294

for political parties that represent its economic and cultural/linguistic interests. Cataloniaâ&#x20AC;&#x2122;s role in the defence of Catalan language and identity has a historical explanation: since 1000 A.D., it has been promoting Catalan identity, when the first independent Catalan kingdom formed and gradually expanded to the Balearic Islands and Valencia during the thirteenth century. Historically, Catalan in Valencia has faced two problems. The first is that, for several centuries, there have been politicians agitating for language secessionism. They believe that Valencian is a different language from Catalan. Secondly, in Valencia (unlike the Balearics), the Church was not a means of cultural/linguistic transmission: Church authorities usually defended Spanish culture, to the detriment of Catalan. In the Aragon strip (an area on the Aragon side of the Aragon/Catalonia border, extending from the Pyrenees down to Valencia) Catalan is offered as an extracurricular subject in secondary education. As it has recently been recognized as a

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minority language, it needs to be protected by the Aragonese government. The Balearic Islands

According to the Balearic Islands’ Autonomous Statute (1983), Catalan is ‘the language of the Balearic Islands’; it is the official language, together with Spanish, and can be learnt and used by everyone. The Autonomous Community of the Balearic Islands has exclusive powers in various areas, including the arts, research and the teaching of Catalan. The ‘forms of Balearic Catalan’ are studied and protected ‘without prejudice to the unity of the language’. As per the Balearic Islands’ Language Standardisation Law (1986), the Autonomous Community can and must make it possible to exercise one’s language rights. The general aim of the law is to increase the regularized use of Catalan in official areas and for administrative purposes; to ensure the knowledge and use of page 30 of 294

Catalan as a teaching medium in the education system; to promote the use of Catalan in all media forms; and to increase social awareness about the importance of knowing and using Catalan. The lawâ&#x20AC;&#x2122;s various articles deal with the following subjects: the right to know and use Catalan; recourse to law courts to protect language rights; the use of Catalan in government administration, the judicial system, education, the media, advertising, social and cultural life; place names and signposting; language training and recruitment criteria for public servants; the promotion of language and culture; the planning and coordination of language standardisation; socio-linguistic research; the responsibilities of the University of the Balearic Islands with regards to language regulation, etc. Catalan is the official language for all levels of education in the Balearic Islands. Catalan language and literature are compulsory subjects at all levels of non-university education; it is taught for the same number of hours as Spanish language and literature. Pupils must be able to use both official languages correctly by the end of compulsory schooling. The autonomous government must page 31 of 294

provide the resources necessary for teacher language training, and to ensure that Catalan is used as a teaching medium. Although Catalan is a compulsory subject in adult education, university lecturers and students are entitled to use the language of their choice. The Balearic government is responsible for devising teaching materials in Catalan, and to facilitate its teaching. With regards to the law courts, citizens are entitled to address the members of the judicial system in Catalan. Documents and proceedings in Catalan are valid before the Balearic courts. However, the efficacy of these laws depends on the governing political party to put them into effects. For example, a controversial issue is the requirement that Spanish-speaking civil servants (e.g. doctors, police officers, etc.) who immigrate to the Balearics acquire a mastery of Catalan. The Balearic Islands have a number of cultural associations which defend, promote and spread Catalan language, culture and identity. These include the Obra Cultural Balear (Balearic Cultural page 32 of 294

Organization), El Grup Blanquerna (the Blanquerna Group); l’Institut Ramon Llull (the Ramon Llull Institute); Joves per la llengua (Youth Defending Language); l’Associació de la premsa de la part forana (the Regional Press Association); Sindicat de treballladors d’ensenyament de les illes (STEI) (the Balearic Teachers’ Union); Jubilats per la llengua (Retirees Defending Languge), etc. Most Balearic Islands’ newspapers are published in Spanish, although some magazines and one newspaper are entirely in Catalan. These publications receive some assistance from the Balearic government, in sometimes in the form of institutional advertising. There are some radio stations in Catalan and two main television stations that broadcast entirely in Catalan; some other minor local stations broadcast partly in Catalan. According to a study undertaken by the Balearic Islands’ Statistics Institute, 85,47% of people in Majorca understand Catalan; 63,37% can speak it; 71,48% can read it and 47,78% can write in Catalan. However, these figures vary considerably according to region. In page 33 of 294

the capital city of Palma more and more people use Spanish to communicate; increasingly, Spanish is their mother tongue. In Palma 83,08% of people understand Catalan; 55,46% can speak it; 68,71% can read it; and 42,73% can write in Catalan. Due to the influence of tourism, the scenario is similar in coastal areas. For instance, in the north of the island, 87,24% of people understand Catalan; 73,35% can speak it; 72,64% can read it; and 49% can write in Catalan. On the other hand, in the Tramontana region, where there is less tourism and thus less immigration, 99,29% of people understand Catalan; 82,60% can speak it; 93,22% can read it ; and 69,73% can write in Catalan. In Minorca the influence of Spanish has not been as widespread as in Majorca, even in the largest towns. In Menorca, 88,99% of people understand Catalan; 68,50% speak it; 72,69% can read it; and 53,18% can write in Catalan. However, Eivissa is similar the Majorcan coastal areas: 78,51% of people understand Catalan; 59,45% speak it; 65,03% can read it and 45,20% can write in Catalan.

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The Institut d'Estudis Catalans (IEC: Institute of Catalan Studies) is the only linguistic authority in the Balearics where Catalan is spoken. The IEC’s linguistic section is devoted to studying Catalan language, vocabulary and grammar rules.

Methodology

The CEPA Son Canals’ “learning partnerships” are based on four well-known approaches: peer-to-peer tutoring; cooperative learning; the cultural approach; and the communicative approach.

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Peer-to-peer tutoring is when students teach other students. This approach is usually highly satisfactory, and has many benefits. Students learn more when they are the ones to teach the comprehensive aspects of a subject. And there is a beneficial complimentary effect: students experiencing difficulties benefit from the help of someone of a similar age or status, who (figuratively) â&#x20AC;&#x153;speak their languageâ&#x20AC;?, and appear less intimidating than the teacher. A peer tutor uses pertinent vocabulary and examples that resonate with the student, creating effective bridges to breach the learning gaps. Additionally, the tutor receives page 36 of 294

valuable reinforcement from having to prepare and teach a topic. Of course, a teacher trained to supervise peer tutoring should monitor the process. While learning partnerships consist of pair work, they are influenced by some of the principles of cooperative learning, i.e. working in small teams formed by students with different ability levels. In cooperative learning, each team member is responsible for helping teammates learn, creating an atmosphere of accomplishment. Cooperative efforts result in participants working together for mutual benefit. The principles of cooperative learning include: -learning from each other's efforts and knowledge. (Your success benefits me; my success benefits you.) -acknowledging that all members share a common fate. (We all sink or swim together here.) -all members participating in the whole task. (We cannot do it without you.) All the members play a necessary role in the partnership.

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The third approach mentioned, i.e. the ‘cultural approach’, deals with the transmission of facts about ‘Culture’ and ‘culture’. The cultural approach transmits statistical information about “high” culture (“Culture” with a capital “C”), i.e. institutional structures, etc. and ‘highbrow’ material dealing with literature and the arts. The cultural approach also explains popular culture, focusing on

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the customs, habits and folklore of everyday life. The assumption is that ‘by teaching a language . . . one is inevitably already teaching culture implicitly” (McLeod, 1976). A lot of material related to ‘Culture’ is included in the learning partnership conversation guides. Moreover, the four last sessions are devoted to visiting museums, cooking lessons, attending plays, etc. Finally, the communicative approach exposes the students to some key practices. The majority of adult students don’t have a clue about appropriate social language, gestures, expressions, etc. They have real difficulties in communicating in the culture of the target language; they are not literate in what Gartner (1990) calls ‘interpersonal intelligence’. Most of the students are familiar with the Grammar-Translation or the Audio-lingual Method from their primary or secondary education. In many cases, they memorized endless lists of vocabulary and grammar structures. One of the learning partnerships’ key points is that it is based on real-life vocabulary situations. Topics include: school, holidays, neighborhoods, etc. The topics are meaningful because they are related to the students’ immediate reality. The manual provides a page 39 of 294

framework with which to explore these themes: vocabulary, idiomatic expressions, dialogue structures to facilitate communication, etc. The communicative approach implies an increased obligation talk; as a result, students gain significantly more confidence when using the target language. Students become responsible managers of their own learning process. The aim is that students will continue to use the target language, even after the learning programme is finished. The objectives of the programme Language Partnershipsâ&#x20AC;&#x2122; are:

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â&#x20AC;&#x2DC;Activate Your Institutionâ&#x20AC;&#x2122;s

To improve linguistic skills, especially speaking and listening. To learn from a peer: this helps create effective bridges in overcoming learning gaps. A peer tutor can easily give examples and uses similar language that is easy for the student to understand. To improve the tutorsâ&#x20AC;&#x2122; and studentsâ&#x20AC;&#x2122; learning skills (self-learning, selfcorrection). To start using the acquired language outside of formal contexts, e.g. during leisure time. To increase confidence and experience working in groups, creating an atmosphere of achievement. To motivate both the speakers and learners of a minority language to use it in non-formal contexts (and not regress back to the dominant language). To have a large impact on a broad cross-section of society (newcomers, native speakers, immigrants). To promote positive attitudes towards minority and marginalised languages. To create educational tools to teach minority and marginalized languages. To make participants open to participating in cultural events page 41 of 294

involving disadvantaged social groups (immigrants, disadvantaged youth, etc.)

Who benefits from this digital manual?

The Setting page 42 of 294

Cepa Son Canals is an Adult Education School in Palma de Mallorca (Baleric Islands, Spain) that provides formal and informal education as well as long distance learning. It is located in a disadvantaged area with a lot of immigrants from South America, North Africa, and Eastern Europe. Son Canals organizes informal educational courses with a stress on IT; English; and Catalan and Spanish for immigrants. In the past couple of years, the school has also organized a lot of multicultural activities (seminars, workshops and festivals) to facilitate the immigrants’ integration into Balearic society and to teach them Catalan, the local language (which shares official status with Spanish). Teaching Catalan ensures that immigrants will be linguistically prepared for a normal professional and social life. In the past, in order to ensure a European dimension to the school, Son Canals coordinated a Grundtvig partnership from 2008 to 2010; this experience generated an interest in European educational programmes. The name of the CEPA Son Canals’ Grundtvig partnership is “A World of Minority Diversity in a Globalized Europe”. The partnership page 43 of 294

focuses on researching the most suitable methodologies and materials for teaching “FLs” (foreign languages), and creating digital material adapted to the teaching/learning of minority languages. The Students In the last fifteen years, the CEPA Son Canals’ students’ countries of origin have changed considerably. During the early years, most students were Catalan-speakers who felt proud of their language rights and asserted them. Gradually, there was an influx of students from mainland Spain, who came to the Balearics seeking a better life. These newcomers arrived with a “settler mentality”; this was especially evident in Palma and certain neighbourhoods which experienced considerable growth due to the wave of peninsular immigrants (e.g., the CEPA’s neighbourhood). More recently, the school has witnessed a large amount of South American, Moroccan and Eastern European immigration. These most recent newcomers behaved differently from the Spanish peninsular immigrants. While the Eastern European page 44 of 294

immigrants have proved receptive to learning a new language and culture, the other groups have sometimes showed xenophobic and negative attitudes towards Catalan. Unfortunately, these negative reactions have sometimes revived negative attitudes already existing towards Catalan in the local population. One result has been the creation of new political parties with secessionist ideologies, advocating linguistic imbalance: language A (Spanish) for formal situations and language B (Catalan) for informal situations. There is a linguistic dichotomy in Majorca, between Palma, the capital city, and the rest of the island. Palma (along with its coastal areas) received a large volume of immigrants due to the development of tourism. The volume of newcomers was so high that it was very difficult to create a climate of Catalan-immersion. Often, immigrants outnumbered the local population. This resulted in Catalan speakers page 45 of 294

becoming a minority in their own territory. CEPA Son Canals, located in an immigrant neighbourhood, has tried to address the immigrants’ lack of Catalan language skills. To this end, CEPA Son Canals has pioneered a linguistic project (LP) which makes Catalan the language of communication in the teaching and learning processes. Most of the school’s teachers share a Catalan language identity and support this linguistic project -- essential for the effective follow-through of the project. Son Canals’ linguistic project enables the school to organize language learning according to current law, but in an autonomous manner. The project also deals with the curricular aspects of the different languages present in the Balearics. Son Canals’ linguistic project is an important part of the school’s Education Project.

The involvement of Cepa Son Canals in European Education Projects has definitely contributed to improving the teaching quality of a minority language (in this case, Catalan). This has been very page 46 of 294

important for CEPA Son Canals. The language tasks have become integrated into the linguistic project. Most of our students need to improve their Catalan language skills because Catalan is the language of instruction. Furthermore, a good grasp of Catalan ensures that students can find jobs. In sum, this project has two objectives. Firstly, the project aims to enhance language use via conversation lessons. The second aim is to introduce students to the socio-cultural aspects of the language being studied. The manual, cooperatively designed by all the project partners, ensures the programme continuity: it provides a wealth of approaches and classroom activities. The Society The manual on minority languages is expected to attract the attention of various stakeholders, e.g. adult education providers, language schools, NGOs, universities, teacher training centres, etc. The manualâ&#x20AC;&#x2122;s area of influence will be extended when these institutions pass it on to other entities in their region. The web page and promotional flyers will also contribute to increased exposure. A major part of the material will be uploaded on to the web page. With regards to the language page 47 of 294

learners, the institutions have adapted already existing ‘English as a Foreign Language’ (EFL) material for teaching minority languages at the two adult education schools. The English and minority language teachers worked together to create the new manual. The minority language learners have acquired linguistic content as well as cultural concepts. This manual has been put into practice in adult educational schools; teacher training centres; and also in the Finnish library (which doubles as a teaching centre). The Lapon Centre, which provides Saami lessons, will also forward the manual to other Lap centres in Finland and Norway. This material has been adapted in order to show the actual ethno-linguistic situation in Europe. This project’s impact will continue even after the funding is finished in 2013-2014. In CEPA Son Canals’ case, the ‘Activate Your Institution’s Language Partnerships’ programme will continue during the 2012-2013 school year.

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Key completeness

on speaking.

Linguistic competence: the main aim of language partnerships is, without a doubt, to improve linguistic skills (speaking, listening), especially speaking skills. Most of the students in our school can understand Catalan, but when it comes to talking, they don’t feel at ease. The programme: ‘Activate Your Institution’s Language Partnerships’ focuses primarily

Digital competence: the teachers will provide the students with online resources (games,activities, etc). There are three or four computers in the room where the partnerships meets; students can use this resource to check vocabulary and pronounciation. Additonally, they can use the computer to read the newspaper, play games in the language of study, etc.

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Social and civic competence: â&#x20AC;&#x2DC;peer learnersâ&#x20AC;&#x2122; will explore cultural aspects, using the conversation guide as a starting point. The conversation guides deals with many cultural variables, e.g. traditions, festivals, household habits, institutions, etc. It clearly underscores the strong relationship between language and culture. Culture and language are tightly intertwined. The participation of both the tutor and the tutoree in the learning partnership creates a whole task. Cultural awareness and expression: the staff have organised different cultural outings, visits to museums, plays and even a cooking class on traditional Easter dishes. Discussions of culture will embraces many subjects. Often, a short conversation leads to an exploration of many other variables, such as social-cultural issues, historical facts, politics, folklore, etc.

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Learning to learn: the learning partnership involves small teams formed by students with different ability levels. In cooperative learning, each team member is responsible for contributing to peer learning; this creates an intimate atmosphere, in which participants work towards a shared goal. The peer learners will fill in selfevaluation and co-evaluation questionnaires after each session; this will help address any weak aspects of the program, and will reinforce the strong points. page 51 of 294

Evaluation Tools and Criteria Co-evaluation As explained in the methodology session, the language partnership is a peer-to-peer task. Both partners participate in the conversation, so each of them should be involved in the evaluation process. Coevaluation is a process that involves two evaluators simultaneously. Co-evaluation is extremely useful as it presents two perspectives during the evaluation process, significantly improving the exercise. This participatory evaluation involves constant dialogue during various stages of the evaluation. At the end of each session, each pair (tutor and tutored person) should complete an evaluation questionnaire. It is advisable to comment some aspects of the evaluation but the tutors should be talkers, not examiners. They should help the tutored person and monitor the conversation. The evaluation sheet should be in simple language, so that it is easy to answer. Both the tutor and the tutored person answer the same questions:

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Evaluation sheet (sample) 1. Explain briefly what the session has been about (outstanding aspects, anecdotes, curiosities etc.) 2. How long has the session taken? How many sessions do you think are necessary? 3. Do you think this topic and this activity are useful? Why? 4. What would you change? Why? 5. What would you add? 6. Has your partner participated? 7. Does he speak too much? Doesnâ&#x20AC;&#x2122;t he speak at all? 8. What would you change about your partnerâ&#x20AC;&#x2122;s participation? 9. Other opinions and suggestions: Self- evaluation In order to become lifelong learners, adult students need to learn the importance of self-evaluation. They can do this by filling out selfevaluation forms. However, via conversations, they also have to learn to overcome shyness or embarrassment that might prevent them from page 53 of 294

speaking. When students evaluate themselves, they are assessing what they know, what they do not know, and what they would like to know. They begin to recognize their own strengths and weaknesses. The programme makes use of the simplest tools to encourage selfassessment: pertinent questions that force both partners to think about their work. Some examples of such questions include: Evaluation sheet (sample) 1. How much time and effort did you put into this? 2. What do you think your strengths and weaknesses were in todayâ&#x20AC;&#x2122;s conversation? 3. How could you improve your speaking skills? 4. What are the most valuable things you learned today? It is important for staff to analyze the results of these questionnaires for creating the self-assessment and the co-evaluation sheets and to improve the programme in the future. It is important to show partners the relevance of self-evluations as part of the improvement process. One thing partners can do is to ask the other partner (the tutor and the page 54 of 294

tutored person) for feedback on how the conversation lesson is going and what each partner is doing well and not so well. In this way they can make improvements in the following sessions. Final evaluation The final evaluation helps to evaluate and assess the programme in general (including the outings and other ‘leisure’ activities). The programme will continue in following years at the school years, allowing for even more aspects to be improved. The results of the final evaluation are collected in the last section entitled ‘conclusions’. Final evaluation sheet (tutor) Do you think the learner understands and speaks better Catalan? What have you learnt about the way of life, culture, mentality, etc. of your partner’s country? Has the tutored person always been prepared to participate in activities? What has your relationship with the tutored person been like? page 55 of 294

Which outing or leisure activity did you liked the best? Do you think the teacher has to be present at all the sessions? Would you change any of the aspects of the sessions? (For example, the conversation guides are too long or too short; too specific or too general, etc. ) Did you enjoy the experience? Would you enroll in this programme again? Final evaluation sheet (tutored person) Do you think you speak better Catalan after the implementation of the programme? Which aspects have you learnt about the way of life, culture, mentality, etc. re: the language under study? What has your relationship with the tutored person been like? Which outing or leisure activity did you liked the best? Do you think the teacher has to be present at all the sessions? Would you change any of the aspects of the sessions? (For example, the conversation guides are too long or too short; too specific or too general etc.) page 56 of 294

Did you enjoy the experience? Would you enroll in this programme again? Contents of the programme ‘Activate the language partnership in your school’: The semantic fields we have dealt with are: 1st SESSION: THE FAMILY 2nd SESSION: THE COUNTRY OF ORIGIN OF THE TUTORED PERSON 3rd SESSION: OUR SCHOOL/ SECONDARY SCHOOL/ LIBRARY 4th SESSION: YOUR HOME (your house, housework, animals) 5th SESSION: HOBBIES, FREE TIME ACTIVITIES 6th SESSION: DOMESTIC ANIMALS 7th SESSION: DAILY ROUTINES 8th SESSION: YOUR HOLIDAY 9th SESSION: ASSESS THE PROGRAMME: ACTIVATE THE LANGUAGE PARTNERSHIP IN YOUR SCHOOL. 10th SESSION: SHARING YOUR FREE TIME TOGETHER 1st SESSION: THE FAMILY VOCABULARY: page 57 of 294

Father, mother, grandfather, grandmother, son, daughter, brother, sister, cousin, grandchild, granddaughter, grandson, grandchildren, nephew, niece, aunt, uncle, godfather, godmother, wife, husband, mother-in-law, father-in-law, son-in-law, daughter-in-law… QUESTION/ANSWER PROMPS: EXAMPLES OF QUESTIONS AND SENTENCES: I HAVE TWO SISTERS, HOW MANY BROTHERS AND SISTERS HAVE YOU GOT? I HAVE THREE BROTHERS AND A SISTER. WHAT IS YOUR FATHER’S NAME? // MY FATHER’S NAME IS ANTONI. WHO IS THIS WOMAN? SHE IS MY ELDER SISTER. IS THIS YOUR GRANDFATHER? NO, HE ISN’T. HE IS MY FATHER. Vocabulary related to the jobs: Porter, plumber, cook, salesperson, engineer, driver, carpenter, nurse, butcher, fishmonger, baker, shop assistant, doctor, hairdresser, writer, secretary, teacher, bricklayer, electrician, fireman. QUESTION/ANSWER PROMPS: WHAT DOES YOUR FATHER DO? WHAT’S YOUR FATHER JOB? page 58 of 294

HE IS A PAINTER. WHAT DOES YOUR MOTHER DO? SHE IS A TEACHER. / DOES SHE WORK? YES, SHE IS A TEACHER. WHAT DO YOU WANT TO BECOME WHEN BEING OLDER? WHEN DOES YOUR BROTHER HAVE HOLIDAY? MY AUNT WORKS FIVE DAYS A WEEK. In this session you can revise the vocabulary related to the physical descriptions (tall/ short, fat/ thin, ugly/handsome, blond/brunette, with pale complexion, blue/green/ brown eyes etc. as well as personality descriptions ( friendly, unfriendly, nice, well-natured, cheerful, sad, sociable, talkative, shy, extroverted, tolerant, intolerant, trustworthy, reliable, open-minded, sympathetic, strict. 2nd SESSION: THE COUNTRY OF ORIGIN OF THE TUTOREE Vocabulary related to lands and oceans and means of transport. QUESTION/ANSWER PROMPS: WHERE ARE YOU FROM? / I’M FROM MOROCCO. DO YOU COME FROM CHINA/ NO, I COME FROM JAPAN. WHAT IS YOU COUNTRY LIKE? HAS IT GOT MOUNTAINS?/ page 59 of 294

BEACHES/ RIVERS? WHAT ARE THE PEOPLE LIKE IN YOUR COUNTRY? WHERE WERE YOU BORN?..... IN A VILLAGE OR IN A TOWN? IS THERE A SPECIAL FLORA OR FAUNA? ARE THERE ANIMALS OR PLANTS DIFFFERENT TO OURS? WHICH ARE THE TRADITIONAL FEASTS IN YOUR COUNTRY? WHAT DO YOU MISS OF YOUR COUNTRY? WHAT IS THE WEATHER LIKE? IS IT SIMILAR TO THE WEATHER IN MALLORCA/ GERMANY/ FINLAND? DOES IT RAIN A LOT? WHAT DO YOU LIKE THE BEST IN MALLORCA? HOW DID YOU SPEND YOUR FREE TIME IN MALLORCA? WHAT IS THE TYPICAL FOOD IN YOUR COUNTRY? WHICH ARE THE INGREDIENTS? HAVE YOU TASTED ANY TYPICAL DISHES IN MAJORCA/ GERMANY/ FINLAND? 3rd SESSION: OUR INSTITUTION VOCABULARY Objects: sheet of paper, pencil, paper bin, blackboard, book, pen, rubber, crayons, school bag, bag, pencil case, pencil sharpener, ruler, folder, scissors, rubber, chalk, light, tape, brush, notebook, chair, table, page 60 of 294

wardrobe, door etc. The facilities: bathroom, toilet, the yard, the computer room, the teachers room, secretary’s office, concierge, the headperson room, the bar, the library, the gym, the staff. QUESTION/ANSWER PROMPTS WHAT’S THIS? IT’S A DUSTBIN. WHERE IS THE STUDENT’S TOILET? COME! IT’S HERE WHERE IS THE LIBRARY? WHERE IS THE CHALK? WHERE CAN I LOOK FOR IT? CAN YOU LEND ME A PENCIL? CAN YOU MAKE ME A PHOTOCOPY OF THIS SHEET OF PAPER? MAY I TALK WITH THE HEADPERSON? / YES, I’ll TALK WITH HIM. THANK YOU/ DON’T MENTION IT. MAY I TALK WITH THE HEAD OF STUDIES? MAY WE COME IN? YES, SURE MAY I TAKE THIS BOOK? HOW WAS YOUR SCHOOL/ YOUR LIBRARY BEFORE? WHICH SUBJECTS DID YOUN HAVE? WHICH ONE DID YOU PREFER? WHICH WAS YOUR TIMETABLE? page 61 of 294

WHAT DO YOU REMEMBER ABOUT YOUR FORMER TEACHERS/ EDUCATORS? WHAT DO YOU LIKE THE BEST OF OUR SCHOOL/ WHAT THE LEAST?

4th SESSION: YOUR HOME Vocabulary related to the daily life in your house, your pets, the housework. QUESTION/ANSWER PROMPTS: WHAT TYPE OF ANIMAL IS IT? HAS IT GOT A NAME? HOW IS IT? HAS IT GOT FUR OR FEATHERS? IS IT BIG OR SMALL? HAS IT GOT WINGS? IS IT QUIET? IS IT RESTLESS? IS IT AGGRESSIVE? IS IT AFFECTIONATE? WHAT DOES HE/ SHE EAT? HOW LONG HAVE YOU HAD IT? WOULD YOU LIKE TO HAVE MORE DOMESTIC ANIMALS? 1 Vocabulary related to pets: canary, dog, cat, hamster, snake, parrot… 2. Vocabulary related to the following chores: laying the table ( table, page 62 of 294

fork, knife, spoon, table cloth, napkins, glass ), washing up ( water and soap), making the bed ( sheet, blanket, cushion, pillow, pyjamas), keeping the clothes in the wardrobe (sweater, trousers, shirt, t-shirt etc.) WHICH HOUSEWORK DO YOU DO AT HOME? HOW DO YOU SHARE THE HOUSEWORK AT HOME? DO YOU LIKE MAKING THE BED, WASHING UP, CLEANING? WHICH CHORE DO YOU LIKE THE BEST? DO YOU TIDY UP YOUR HOUSE? HOW DO YOU ORGANIZE YOUR ROOM? 5TH SESSION: YOUR HOBBIES Hobbies (playing football, playing basketball, walking, watching TV, listening to music etc.) Obviously the vocabulary you deal with in this type of sessions is quite varied as it depends on the hobby chosen. QUESTION/ANSWER PROMPS: DO YOU LIKE PRACTISING SPORT? WHAT DO YOU LIKE DOING IN YOUR FREE TIME? WHAT DO YOU DO AT THE WEEKENDS? WHAT DO YOU DO IN THE MORNING/EVENING? I LOVE GOING/ I DON’T LIKE AT ALL GOING TO …… page 63 of 294

DO YOU LIKE THE MUSIC? WHAT TYPE OF MUSIC DO YOU LISTEN TO? DO YOU KNOW ANY MALLORCAN/FINNISH/ GERMAN MUSIC GROUPS? HAVE YOU LISTENED TO SONGS IN CATALAN/ GERMAN/ FINNISH? DO YOU PLAY ANY INSTRUMENTS? DO YOU LIKE WATCHING THE TELEVISION? WHAT TYPES OF PROGRAMMES DO YOU WATCH? WHICH TV CHANNELS DO YOU PREFER? CAN YOU WATCH AT ANY TIME THE TELEVISION IN YOUR COUNTRY? AMONG YOUR FRIENDS AND RELATIVES, IS THERE ANYONE WHO LIKES SEWING, KNITTING; MAKING PIECES OF FURNITURE; GARDENING OR LOOKING AFTER ANIMALS? 6TH SESSION: DOMESTIC ANIMALS Vocabulary related to animals: dog, cat, fish, canary, chicken, turtle, hamster, goldfish, parrot… Parts of the animals’ body: leg, mouth, wing, peak, tail, scales. Verbs: meowing, singing, flying, swimming. page 64 of 294

Objects: cage, fishbowl, aquarium. Adjectives: male, female, big, new, fast, talkative, slow, quiet, hard, small, heavy, calmed, hairy, smart. QUESTION/ANSWER PROMPS: HAVE YOU GOT PETS AT HOME? HOW ARE THEY? WHICH ANIMALS ARE THERE IN YOUR COUNTRY? ARE THEY SACRED FOR YOU? DID YOU HAVE ANY PETS WHEN YOU LIVED IN YOUR COUNTRY? WHICH ONES? HOW DO YOU FEED THE PETS AT HOME? WHO IS IN CHARGE OF THE PETS? HOW DO YOU SHARE THE CHORES? IS THERE A SHOP OF PETS NEAR YOUR HOUSE? ARE THERE ANIMALS WHO FRIGHTEN YOU? DO YOU KNOW A STORY/LEGEND/ OR TALE IN WHICH THE ANIMALS MAY PARTICIPATE. EXPLAIN IT. DO YOU KNOW THE FOLLOWING IDIOMATIC PHRASES? TO BE LIKE A FISH OUT OF WATER TO BE A BIG FISH WHEN THE CAT IS AWAY THE MICE PLAY page 65 of 294

TO BE AS CUNNING AS A FOX 7TH SESSION: THE DAILY ROUTINE What do you do every day? You will talk about your daily routine. What you like or dislike doing. QUESTION/ANSWER PROMPS: WHAT IS A WEEK DAY LIKE FOR YOU? WHAT DO YOU NORMALLY DO IN THE AFTERNOONS? LIST THE THINGS YOU NORMALLY DO. EXPLAIN THE TIME YOU NEED TO ARRIVE AT THE SCHOOL/THE CENTRE. WHICH MEANS OF TRANSPORT DO YOU NEED? EXPLAIN WHAT YOU DO EVERY DAY BEFORE COMING TO THE SCHOOL/ CENTER…. EXPLAIN WHAT YOU DO IN THE CENTER/ SCHOOL… (MEETING SOME FRIENDS, HAVING A COFFEE WITH FRIENDS, TAKING NOTES ON THE AGENDA. COMPARE YOUR ACTIVITIES HERE WITH YOUR ACTIVITIES IN YOUR COUNTRY. WHICH SIMILAR AND DIFFERENT POINTS CAN YOU SEE? OF THE FOLLOWING CHORES: page 66 of 294

WHICH ONES DO YOU LIKE AND DISLIKE? MAKING THE BED IRONING COOKING TROWING OUT THE RUBBISH LAYING THE TABLE TIDYING UP THE ROOM WASHING UP WATERING THE PLANTS DOING THE SHOPPING BUYING CLOTHES WALKING THE DOG SETTING THE WASHING MASHINE IN MOTION

HANGING CLOTHES ON THE CLOTHES LINE MOPPING, SEWING GARDENING

QUESTION/ANSWER PROMPTS: DO YOU DEVOTE TIME TO READING, LISTENING TO MUSIC, MEETING YOUR FRIENDS, SPEAKING WITH YOUR FAMILY…? WHAT DO YOU LIKE DOING AT THE WEEKENDS DIFFERENT TO WHAT YOU DO DURING THE WEEK? IF YOU SURF THE NET, WHICH WEBPAGES DO YOU LIKE page 67 of 294

SURFING? DO YOU SEND ANY MAILS? DO YOU USE ANY SOCIAL NETWORKS? DO YOU PARTICIPATE IN OUT OF SCHOOL ACTIVITIES? WHICH ONES? ( DO YOU PRACTISE ANY SPORTS, DO YOU ATTEND PRIVATE LESSONS)? IMAGINE AN IDEAL DAY IN YOUR LIFE. EXPLAIN IT. DO YOU DEVOTE TIME TO READING, LISTENING TO MUSIC, MEETING YOUR FRIENDS, SPEAKING WITH YOUR FAMILY…? WHAT DO YOU LIKE DOING AT THE WEEKENDS DIFFERENT TO WHAT YOU DO DURING THE WEEK? IF YOU SURF THE NET, WHICH WEBPAGES DO YOU LIKE SURFING? DO YOU SEND ANY MAILS? DO YOU USE ANY SOCIAL NETWORKS? DO YOU PARTICIPATE IN OUT OF SCHOOL ACTIVITIES? WHICH ONES? ( DO YOU PRACTISE ANY SPORTS, DO YOU ATTEND PRIVATE LESSONS)? IMAGINE AN IDEAL DAY IN YOUR LIFE. EXPLAIN IT. CREDITS

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The programme: ‘Activate the language partnership in your school’ has been a success thanks to the involvement of a lot of members of the staff and because the idea of creating this language volunteering was the result of a real need. The teachers of languages were aware that the students who learnt Catalan had to break a barrier to start producing orally in a language. Most of our students find it very hard to start speaking. By means of handing the conversation guide at the very beginning of the project, we provide the students with vocabulary and prompts to follow a conversation. Not only the students but also the teachers involved would like to continue next year though we won’t count on the funding of the National Agency ‘Socrates’. The teachers involved in the programme: ‘Activate the language partnership in your school’ at CEPA Son Canals are: Maria Josep Carrasco: coordinator of the programme. She has, without a doubt, invigorated the activity a great deal. She has been the presenter of the official events of the programme (presentation, meetings etc). She has adapted the vocabulary and promps to our students. She has selected the ‘pairs’ after having matched the page 69 of 294

enrollment forms of the tutors and the tutored person. She has monitored the first sessions of the conversation lessons and has controlled the evaluation. Martí Gené & Rafel Oliver: preparation of the ITC part of the programme: creation of power point, picassa… Isabel Peñarrubia: organization of the outings ( Lluc, Palma). She has organized the walkings and the cultural visits. She is the teacher of History and Art History in the school and has designed the outings and the itineraries. Joana Maria Sansó: graphic designer and English teacher. She has designed the enrollment form used to match the tutors and tutored students, the poster used to make publicity of the programme and the conversation guides. Maite Vidal: Catalan teacher and the person in charge of analyzing the part concerning the context of the language under study. Sebastià Vidal: Catalan teacher and the person in charge of supervising the part of the manual devoted to the situation of the Catalan language nowadays.

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Cepa Son Canals

Cepa Son Canals is an Adult Education School which provides formal and informal education as well as distance learning. It is placed in a disadvantaged area with a lot of immigrants coming from South America, the North of Africa, and Eastern European countries. The institution organizes informal education courses stressing on IT teaching, English and Catalan and Spanish courses for migrants. In the past couple of years, the school has also organized a lot of multicultural activities: seminars, workshops and festivals to favour their integration and to teach immigrants the Catalan language, the community language and the official one as well as the Spanish language. Teaching the local language is a way to help them to be linguistically qualified to carry out a normal professional and social life. Regarding, the European dimension of the school, we have coordinated two Grundtvig partnerships from 2008 to 2010 and from 2010 to 2012 and this experience has awoken our interest in European educational programmes.

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Sami team

Davvisámigielaoahpahus Sámi oahpahus guovddážis Johkamohkis Davvisámigieloahppit Sámioahpahusguovddážis leat duodjeoahppit mat lohket sámigiela beannot diimmu vahkus, oahppit mat lohket sámigiela bealleáiggi ja oahppit mat lohkat interneaha bokte njealjádas oasi barggoáiggis, dat lea oahppumá gga dásis. Dat oahppu vuolggahuvvo makkár dásis dat oahppit leat. Sámigiellalohket duodjeoahppit modernagiela gurseplana bokt. Vaikko leat sámigielagat de oahpahus lea má gga dásis. Dat boahtá das go ruo a ja norgga skuvlasystema leaba hui earaláganat dasa mii guoská sámigieloahpahussii vuo o-ja joatkkaskuvllas. Neahttasámigieloahpahus lea heivehuvvon moderna giella gurseplána mielde, oahppi uvvo dan dasis gos son lea. Dat oahppi mii álga vuosttaš gurse uovvo modernagiela 1 ja 2. Jus leat lohkan ovddit jagi de dat oahppi uvvo Moderna giela 3:át ja 4:at. page 72 of 294

Oahppineahttagursses gii lea eatnigielat uovvo eatnigielagurseplana. Oahppu uovvu ruo a joatkkaskuvllad Moderna giela ja Eatnigiela gurseplánaid ja daid mielde ožžot oahppit duo astusaid. Duodjeoahppit Duodjeoahppit lohket sámiduoji ja sámigiela. Sámigielas bargat dan maid leat oahpahallame duojis, nugo duodjesániid ja man láhkái daid geavaha. Dat oahppit mat leat olu lohkan sámigiela dahkat dutkkanprošeakta maid ieš dat studeanta válljejit ja dan de állet sámegillii. Das de ohppit sihke dan guovddáš sisdoala maid dat Moderna gielaid gurseplána gáibida, nugo ovd kommunikkašuvnna, receptšuvnna, interaktšuvnna ja produkšuvnna. Dat oahppit mat leat easkkáálgit, sis lea vuo ogirji man namma lea Gulahallat ja sii maiddai barget dan maid barget duojis ja oahpahallet sániid, cealkkagiid jna. Skuvla lea válljen uovvot Moderna giela gurseplánaid vaikko oahppi lea eatnigielat danin go dat moderna giela gurseplánat addet beale uogga eanet go eatnigielat gurseplana go ohca universiteaha page 73 of 294

oahppui. Gáiddusoahppu ja neahttaoahppu Sámigiela vállo gáiddusoahppu ja interneahtta oahppu. Gáiddusoahppu lea go oahppit bohtet skuvlii oktii mánnui. Oahppit geat lohket interneavtta bokte leat juohke dásis. Interneahtta oahppu lea buorre oahppu daidda olbuide geat eai sáhtte lohkat skuvlabáikkis go leat barggus ja leat guhkkin eret báikkis gos oahppu fállu. Hástalus oahpahit Oahpahitt sámigiela lea stuora hástálus má ga dáfus, oahppogirjjiid váilvaš vuohta lea okta heahtehus. Oahpahusas galgá gávdnat dási vai juohke oahppi oažžo oahpu iežas dárbbuid mielde, muhtimat eai leat ollenge gullan sámigiela ja muhtimat fas leat eatnigiela ságasteaddjit.Sii eai leat beassan oahppa állit ja lohkat iežaset skuvlaáiggi. Duodjeoahpahusas leat oahppit má gga dásis muhtimat leat lohkan sámigiela olles dan joatkkaskuvlaáiggi ja lohkan dan nugo eatnigiellan. Dál de lohket dan Moderna gielaid gurseplána mielde, page 74 of 294

dan bokto sis lea guokte sámmigielávdnasa iežaset joatkkaskuvladuo astusan. Dát oahppit leat hirbmat eahppit. Oahpaheaddjin ferte geavahit visot návccaid ja metodaid ja maiddai fuomašahttit ohpiid iežaset makkar málle lea sutnje buoremus oahppat ja oahpahallat. Neahtta oahpahusas lea váddasit praktihkalas oasi bokte oahpahit das leat eanet teorehtalaš barggut go ii leat singuin vejolaš barggu bokte oahpahit nugo datoahppit mat leat báikkis. Dáiguin sáhtat bargat juoida gie aigun, ájehiid bie gasiid, sárgut ja maid mannat olgun gáfestallat, mannat dávvirvuorkás jna. Dávvivukorkas lea loavddagoahti doppe sáhttá ságastallat dego goahtevieruid birra ja juohke oahppi muitala makkár vierut sin guovllus leat. Oahppit hal bohtet juohke guovllus sámis, norggas, suomas, ruo as, davvi- ja lulli guovllus. Boazu lea dea als sihke ealahussan, duodjeávnnasiid ja borramušaid oažžut. Muhtin dán giellpoahpahusas lea juste boazu. Bohcco namahusat agi, ivdni, oarvi ja lihkkama birra. Eatnamidd birra gos dat guohto ja vájalda. Oahppit sukkardit makkar biepmu sii rahkadit bohccos dego bierggus, siskaldusain, gáccain, oaivvis ja nu ain. Makkar duodjeávnnasiid ožžo bohccos dego duolji, gápmasiid, page 75 of 294

suonaid ja orvviid. Oahppit beasset oahppat njuovvat, rihttet, caggat duljiid, vuolehastit gápmasiid, suovastuhttit biergguid, dahkat gurppiid. De go lea olgobeaivi de lea suovasbiergu ja gurpi maid beasset bassit heallu nalde. Dainna ohppet dan árbevirolas biepmukultuvra. Árbevirolaš luohti, o a mállet sámimusihka ja eara állojuvvon dokumeanttat, girjjit Guldalit árbevirolaš lu iid ja maiddai geah alit bidjat luo i. Analyseret got luohti lea dahkkon ja manin eai nu njuolga dat dajaldagat luo is dadjo. Soamis oahppi lea ieš juoigi ja oasalasttan dan stuora gilvvohallamis Sámi Grand Prixas guovdageainnus de lea oalle stuora resurssan oahpahusas. appagirjjalašvuo a oahpahusas gie ahallat daid sámigirje álliid Johan Turi, Paulus Utsi, Nils Aslak Valkeapää jna. Johan Turi lea hal Sámi Kallevalla. asit állit geat állet otna beaivvi dili birra, nuorra olbmo eallimii lea maiddai genre oahpahusas. Oahppi lohká ja muitalala, analysere maid lea lohkan ja bukta iežas jurdagiid sihke njálmmala at ja álala at. Oahppi analysere man ládje girje álli lea geavahan giela. page 76 of 294

Juohke dásis oahpahusas lea áppagirjalašvuo a lohkun oassi. Easkka álgiide lohka oahpaheaddji áppagirjalašvuo a girjji mii lea heivolaš dan dássái MP3:ai ja jorgala ruo agillii. Oahppi guldala jietnadagaid ja oahpahalla dan bokto ieš lohkat, de sádde iežas lohkamusa oahpaheaddjái jietnameila bokte ja das de oahpaheaddji addá máhccaga kondtrastiiva analyserema bokte jietnaoahpa, cealkaoahpa ja giellaoahpa. Oahdppi producere álala at ja njalmmala at juohke lágán teavsstaid. Ohppiid iežaset ruovttosuopman Oahppi ruovttogiela-suopman lea dea alas samigieloahpahusas. allin-ja njálmmálaš giella sáhttá leat oalle guhkálaga. Das ferte fuomahahttit oahppi dan njálmmalaš- ja állingiela earu. Oahpaheaddji ferte ieš dovdat suopman earuid earenoamažit dávvisámigielasde lea álkkit fuomašahttit oahppi su oahppamis daid earuid go son galgá oahppat állit. Interneahtta page 77 of 294

Interneahtta lea hui buorre gaskaoapmi das gavdna mat leat buorit sámigieloahpahusii, dego fillmmat, sáhttá mannat ma os geah at sámi tv-o asiid, yuo-tubas gávdna mii dáhpahuvva nuoraid-olbuid gaskkas máilmmis ja maiddai sámis. Eallilan olbmot Eallilan olbmot leat hirpmat de alas gálddut. Ohppiin lea álo bargo jearrat ieažase lagamusain maid sii dihtet duon ja dán ássis. Go állet álalaš barggu de galget bidjat dan geas leat ožžon njálmmalaš die u gáldun. Dat eallilan olbmot mat leat birrasis láven dego oahpaheaddji bivdet skuvlii ja sii de muitalit mas sis lea beroštupmi ovd boažodálus, muitalit skuvlaáiggi bitta (internáhtta goahteskuvladáiggi). Diibma gi at studeriime boare skuvlagoahtesajiid Váikkajávrris. De lei eallilan olmmái, Nils Válkeapä, gii ieš lei vázzán dan skuvllas ja orron lávdegoadis skuvlaáiggi, lei loahppa geažis 30-logus.

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Language Policy

The Sami Parliament’s intention of direction is to promote, develop and preserve the Sami language to a viable language for the Sami society and for Sami solidarity. A living language is actively used both at home and in official contexts. The Swedish assimilation period Most of the older Sami have never been allowed to learn to read or write in their own native language in school. Many can tell about punishments and threats they were victim to under their school time, when the northern population was to be “made Swedish”. In the elementary school one was not allowed to speak Sami during school time. Sami wasn’t even a school subject in the nomadic school. The Sami children were not given the opportunity to learn to read and write in their own language. (The same applied to the Finnishspeaking population in the Torne Valley). Older generations of Sami that have Sami as a social language use therefore Swedish when they page 79 of 294

read and write. When we speak of literacy in Sami contexts, it does not mean that Sami are illiterate. Language switch

The generation exposed to unpleasant experiences from their school years chose to a greater part to not speak Sami with their own children. As adults, many of the 60’s and 70’s generations cannot speak Sami “although they should be able to”. They have Sami as a passive language to a more or less degree. It can be a rather steep threshold to reclaim one’s language, and many speak of “psychological barriers”. Here there is a need for great education efforts and a positive attitude from the surrounding society, both the Sami and the Swedish. The State has a great responsibility for historical events which affect the Sami still today. Sami Language Act

The international law has great significance in many ways, even for page 80 of 294

language preservation. Questions about cultural autonomy, with rights to an own culture, language and self-determination in own matters has been emphasized. An example is the European Councilâ&#x20AC;&#x2122;s convention on protection for national minorities and the statute on minority language, which has led to the Minority Language Act in Sweden. The present development of the political and ideological relationships speaks for Sami language preservation, but there is also a need for added resources in order for the Sami Parliament and other actors to be able to actively work for an increased use of the Sami language. Read the summery of the government bill that recognizes, among others, Sami as a minority language here. Change in attitude The Swedish peopleâ&#x20AC;&#x2122;s attitudes to minority languages and particularly to the Sami are positive. This is evident from a questioner survey (2001) where more than 80% of the population feels it is important to preserve minority languages in Sweden. 86% feel it would be a shame page 81 of 294

if the Sami language in Sweden were to disappear. The interest for the language grows in pace with an increased self-esteem and strengthened identity perception with the Sami themselves. Together with increasingly broad-minded minority policy, a growing selfconfidence speaks for new possibilities. A rich diversity of Sami cultural expressions appear in an open and obvious manner. Increased mobility and more areas of contact grant new opportunities for a broadened use of language. A language with deep root The languages in Europe belong to a number of different linguistic families. The distribution of the languages is a result both of the migration and settlement of different groups of people and languages, as well as linguistic changes due to exposure to external or higher influences. Areas with navigable coasts and rivers have facilitated contact and linguistic exchange. At one time the Sami inhabited the majority of Finland and Karelia. Historical documents and Sami place names bear witness to the original area's outer boundaries. Research into loan words is a type of linguistic archaeology that can teach us a page 82 of 294

great deal about the contact that different groups of people had with each other. The Indo-European language family is the dominant family in Europe. This can in turn be divided into a number of subgroups. The Romance languages (Italian, Spanish, French, etc.) are descendants of Latin, the language of the Romans. The main Germanic languages are English and German. The Scandinavian languages are Northern Germanic languages. Indo-European languages are also spoken in Western Asia. Sami belongs to the Finno-Ugric language family. Finnish, Estonian, Livonian and Hungarian belong to the same language family and are consequently related to each other. Various other languages with which we are relatively unfamiliar also belong to the same group, and are spoken by people as far away as the Ural Mountains in Russia, such as Udmurtian, the Mordvinic languages, Mari and Komi. A common Finno-Sami protolanguage

Finnish and Sami probably originate from a common protolanguage, page 83 of 294

early Finno-Sami. From this protolanguage, Finnish and Sami developed in separate directions around 1000 BC or earlier. When the Sami branch changed into proto-Sami, the language was relatively uniform across the entire area inhabited by the Sami's forefathers. The subdivision into the various dialects had probably come a fairly long way by the 9th century AD, and all the typical features that we now have in the various Sami dialects were probably present. The Sami in northern Scandinavia became linguistically splintered due to the fact that they were nomads who moved along the river valleys and lake systems with their reindeer. Southern Sami, on the other hand, probably has a slightly different history. It may have its origins in an early migration from the south into the Scandinavian peninsula. The various Sami groups then met up again much later. One piece of evidence for this is said to be the fact that Southern Sami lacks consonant gradation, which is present in both Finnish and the other Sami dialects. (Consonant gradation is where a group of consonants inside a word change between an unstressed and a stressed spelling, for example `pm' in /Sรกpmi/ changes to `m' in /sรกmi/.)

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Sami place names

The national borders were drawn up around 250 years ago. Before then, the Sami population lived across a very extensive area with no national boundaries. The first settlers were dependent on the Sami people's ability to survive in nature and the harsh climate. This can be seen for example in the Sami elements that have been retained in the language of those who settled there. Fishermen and farmers of nonSami origin appeared relatively early along the coastline in the north and in the lower river valleys. From the 17th century onwards, more and more people dared to settle in the Sami region. The colonisation was gradually completed thanks to forestry, mining and the development of hydroelectric power. Even though this colonisation is a recent phenomenon, it has wiped out much of northern Sweden's Sami past. Through linguistic research we are able to rediscover the region's early history. When you look at the map, you can see that the inland area is covered with Sami names for towns, mountains and lakes. Place names such as Lule책, Skellefte책 and Ume책 also have a Sami origin, although we do not normally consider this. In most cases, page 85 of 294

the Swedish names for the major rivers in northern Sweden refer back to their Sami equivalents. If the Sami had not been living by the coast when the Swedes arrived, the waterways would naturally have been given Swedish names. The rivers are now named in a way that has been adjusted to suit Swedish pronunciation. One example of this is Skellefteå (Skellopta in the 13th century), which derives from the Southern Sami name Syöldahte. Luleå derives from the Lule Sami name Luleju. A final `å' (Swedish for river or stream) has subsequently been added to these place names. Current linguistic situation

The current situation of the Sami language is affected by people moving about internally and by the dominance of the majority languages during the 20th century. In recent decades, tens of thousands of new words have entered the Sami language, both loan words and new formations. Examples include: sihkkel - bicycle, mánáidgárdi - day nursery (literally "children's corral''), dihtor computer. Languages develop continuously in line with society and its page 86 of 294

needs. For obvious reasons, all Sami-speaking people are naturally bilingual. In the countries where the Sami live, school education has always been provided from the majority languages. http://www.eng.samer.se/servlet/GetDoc?meta_id=1006 Senast 채ndrad: 2006-11-14 ... Finnish and Sami have probably originated from the same language. ... south Sami and north Sami are two different languages, even though related to each other. ... names of towns like Lule책, Skellefte책 and Ume책 have Sami origin. Language legislation Language and the law The Sami language has received official recognition in the Nordic countries through a Sami language law. In Finland and Norway, a Sami language law was introduced in 1992 (revised in Finland in page 87 of 294

2003). On 1 April 2000, the Sami language (all varieties) was recognised as an official minority language in Sweden. The Minority Languages Act entitles Sami people to use Sami in their contacts with the authorities and courts within the `Sami administration area'. The administration area covers Arjeplog, G채llivare, Jokkmokk and Kiruna municipalities. In practice, this means that Southern Sami is excluded, as no Southern Sami municipalities are included in the administration area. The Minority Languages Act has not worked particularly well to date. This is due to several factors. For example, Sweden's previous language policy has meant that many Sami cannot speak their own language sufficiently well to use it in official contexts. Furthermore, there are not enough people working for the authorities who can speak and write Sami. There can also be unwillingness on the part of officials to oblige Sami people and arrange an interpreter, when they know that the person in question can speak Swedish. Despite this, the fact that Sweden has adopted a law on minority page 88 of 294

languages can be of great importance for the future. The fact that a language is recognised as an official minority language is important when it comes to raising the status of the language and to justifying the preservation of the language. The administration area for Sami is expected to be extended so that Southern Sami areas are also covered. The Sami dialects Which dialect do these children speak? Northern Sami, at a guess, going by their caps. Photo: Haraldsson, Ajtte Mountain & Sami Museum. Language, dialect or variety? Is Lule Sami a separate language or a dialect? Is Swedish a variant of Danish? It's difficult to know how to determine what is a language and what isn't. Depending on how you classify languages and dialects, there are said to be between 2,000 and 6,000 languages in the world. If we consider Swedish and Norwegian to be two different languages, then Sami should also be subdivided into several languages. However, as the page 89 of 294

Sami are a relatively small group of people, the decision has been taken to refer to all the variants of Sami as one Sami language, and to divide the language into three main dialects. Nine dialects The three main dialects are in turn divided into nine dialects or varieties, as they are also referred to by linguists. The main Sami dialects are: Eastern Sami, Central Sami and Southern Sami. Linguistic frontiers not the same as national borders The fact that the frontiers for the Sami linguistic areas do not coincide with the national boundaries is a clear sign that the national borders in the north splintered the Sami's areas. Eastern Sami dialects are spoken on the Kola Peninsula in Russia; Central Sami dialects are spoken in Finland, Norway and Sweden; Southern Sami dialects are spoken in Norway and Sweden. Northern Sami, Lule Sami and Arjeplog Sami (belonging to the main Central Sami dialect), Southern Sami and Ume Sami (a variety with linguistic features of both southern and northern origin) are all spoken in Sweden. The boundaries between the page 90 of 294

different varieties are not clearly defined, but rather tend to change gradually. Northern Sami the largest Northern Sami has the most speakers, being spoken by an estimated 15-17,000 people across the entire Sami area, of which 5-6,000 are in Sweden. Northern Sami has also spread into Lule Sami and Southern Sami areas as a result of the authorities' forcible relocation of Northern Sami people to these areas during the 1930s. Difficult to understand each other One estimate is that around 500 people speak Lule Sami and a similar number speak Southern Sami. The differences that exist mean that a Sami from one area may have difficulty understanding a Sami from another area. The differences are comparable with the differences between Swedish, Norwegian and Danish. People who have grown accustomed to a different dialect can talk with each other, while others find it more difficult to communicate. The differences between the varieties located furthest away from each other - the Sami language in the east and Sami in the south - are almost as great as the differences page 91 of 294

between Swedish and German. All Sami languages are classified as endangered languages, as the UN agency UNESCO. A language is threatened when the speakers disappear or turn to speak another language, usually a major language used by a powerful group. Seriously threatened today Lule and South Sami. Critically endangered is Ume and Pite Saami, with maybe 10-20 who still speak the language. According to UNESCO's Language Atlas of endangered languages in the world. A language is threatened when the speakers disappear or turn to speak another language, usually a major language used by a powerful group. It is also threatened when it is used in fewer and fewer context, the language code is not used anymore, or the children can no longer learn the language group. With fewer and fewer are using the local language, so is the risk that it will die out clearly. Around the world, minority populations living side by side with the majority populations and the examples are numerous where minority populations are abandoning or being forced to abandon their page 92 of 294

language. This experience with other parts of the Sami indigenous people. The increased globalization and rapid urbanization affects all people, but especially vulnerable are those associated with small indigenous peoples in the world. As industrialization and large-scale extraction of raw materials is changing the conditions for a traditional way of life. Many are forced to move to cities to seek new ways to support themselves. To make their own society means being subjected to strong pressure to speak the dominant language. Majority language is or is perceived as necessary in order to take advantage of society, while the native language is no longer necessary in the same way. The possibilities and reasons to speak their own language becomes less and finally emerge more rarefied the portability of the language to the next generation. The threat can also come from the leadership of their country, which prohibits the use of minority language. Ambient disparaging views on minorities may also affect the willingness to use their own language. page 93 of 294

Language's survival is threatened then. The spoken languages in the world is a treasure. Each language is part of the world's cultural heritage. The languages are: a mirror of each nation's unique vision of the world. The fact that language extinction and the disappearance mean an irreparable loss of unique cultural knowledge for many generations, including historical, spiritual and ecological knowledge which might be necessary not only for its speakers, but also for others. And since many little people have no written language but are oral societies as language is also important as carriers of traditions and in support of cultural identity. Over the past hundred years, a language shift process has gone on in Sami society. The Sami have long lived under a strong assimilation pressure (likriktningstryck). Something that led to many Sami now no longer can speak or understand the Sami. Instead, the Swede has become the language that dominates. When Sami is spoken, it is primarily in the home and family, while the rarely heard and spoken in the rest of society and in public.

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Not allowed to use the Sami language in school or learn to read or write in their native language has many Sami experienced as difficult. Meanwhile, the negative attitudes that many Sami have met, has affected many Sami desire to blend into the majority population. Many have not wanted to keep the language on to their children. The children would not suffer the same difficulties. The most important thing to save a language from dying out is that society creates opportunities for speakers to speak the language and teach their children. It requires a national policy that recognizes and protects minority languages and an education system that promotes mother-tongue education. It also requires a social and political environment, which encourages multilingualism and minority language use so that it becomes an asset to speak such a language. The West has long been regarded as an exception multilingualism and monolingualism as the norm, but globally, it is actually significantly more common with children who grow up with multiple languages.

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UNESCO is the United Nations Educational, Scientific and Cultural Organization. In the mid-1990s, UNESCO published the first report of endangered languages in the world. The third came in February 2009. Spr책katlasen shows that 2500 of the world's 6000 languages are endangered and that hundreds are already extinct. The number of endangered languages has also increased dramatically because of the rapid social and economic change. Only since 1950 has 230 languages have disappeared. Among Akkalasamiska, spoken on the Kola Peninsula in Russia. The language died out in 2003 with the last speaker. Cooking on tradional way

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Making sausage from intestine of reindeer

Whisking flour into the blood to fill into intestines.

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They are going to boil marrowbones.

Marrowbones are in the pot for boiling page 98 of 294

They are cleaving the marrowbones and then it is ready to eat.

Here is the food, puddings, marrowbones, sausages of intestines. page 99 of 294

When we worked with cooking we talked saami all the time. Marrowbones A amat Sausages Márfi, Guopmolággá, Doggi, Ma ebuoidi, eaksa Meat ielgi, ielgedákti, Gánis, Bieška Puddings Guhpárat Broth Buljong Make sausages Márfut Make puddings Guohppárathttit Cleave ieskat Drink broth Juhkat liema Eat Borrat Take meat from bone Sohpat

Sámij åhpadusguovdásj / Sami Education

General Sami page 100 of 294

The Sami live in four countries: Norway, Sweden, Finland and Russia. The Sami are an indigenous people in the area and have lived here for a very long time. The Sami have their own culture and language, Sami language belongs to the Finno-Ugric language family. Saami as an indigenous people have over the millennia acquired a knowledge of how they can survive in the area resulting in a rich Sami languages of important terms such as the natural conditions. The Sami today live as minority in most areas ida .. Only three municipalities have Sami majority and two of those are in Norway and one in Finland. No municipality in Sweden, the Sami majority. The Sami people are the victims of the assimilation policy of the States and also hit hard by nature exploits such as hydropower expansions, mining and logging. The Sami culture has been hard-pressed and not so long ago it was forbidden for Sami children to speak their own language in school, even into the 50th century. This has led to consequences that we live with today. Several generations of Sami people have lost their language and culture and the states of the region have a great responsibility to allocate resources, and strengthen the rights of the Sami. Fortunately, some progress has been made recently on the right page 101 of 294

side, but much remains to be done. The Sami language is highly endangered and Sami children and young people living in the Swedish society has been a struggle to maintain and develop their traditional knowledge. The same is reindeer herding, the traditional Sami way of life under great pressure from a large community who wish to use natural resources. Today, conservation and tourism arrived in the area which may create conflicts when such areas are used for the ski lifts and other activities. As Northern Europe is marketed as Europe's last wilderness, we react and respond that this is old cultivated land which has been used for generations without showing so many signs of this. Jokkmokk is centrally located in the Sami area, in Lule Sรกmi area. Jokkmokk is very well known in Sweden and also in Europe, thanks to his old winter market in February. The exposure in the media and many times it's Sami that are highlighted. Jokkmokk has a large Sami population and an estimated 30% have Sami background, though not all say in their daily lives that they are Sami. Sรกmij รฅhpadusguovdรกsj / Sami Education Centre is located in Jokkmokk, just because it counts page 102 of 294

as a strong and natural Sami environment. Sami school system Sami children in some areas the opportunity to go into Sami preschool. Furthermore, there are five Sami schools among others in Jokkmokk with teaching from preschool to grade six. After the högstadet so some schools have integrated Sami education with the opportunity to read Sami, Sami handicraft and society with a certain number of hours per week. At secondary level there are two national recruitment program on the Swedish side of the high school in Jokkmokk. First, a more theoretical college preparatory programs, and one from the fall 2012 new, more practically oriented Sami vocational programs. After secondary school, many young people to study at Sámij åhpadusguovdásj / Sami Education Centre in Jokkmokk on any of the courses. The university has three universities / colleges teaching in Sami topics: Luleå University of Technology, Umeå University and Uppsala page 103 of 294

University. Umeå University is responsible for the Sami language. Here may be mentioned that there is a separate Sami College in Guovdageaidnu on the Norwegian side with teacher, journalist and language courses. On the Finnish side is an educational institution equivalent Sámij åhpadusguovdásj / Sami Education. They operate at secondary level and has also applied handicraft and language courses but also in other areas. On the research level, Umeå University has a research center in the form of Vaartoe / Cesam, Centre for Sami Research. Sami Institute has extensive research. We can see that there is a Sami learning scheme where Sámij åhpadusguovdásj / Sami Education has a natural part. The resources above all on the Swedish side has to be said is inadequate, and such is the serious shortage of teaching materials and resources to produce educational materials. There is also lack of Sami teachers and there is great need to document the Sami traditional knowledge for the future. Although methodology and pedagogy must be developed to Sami education can be adapted to best meet their goals. This calls for more page 104 of 294

research from a Sami perspective and Sami needs, ie research on Sami and not about the Sami. Many Sami today want to regain their language and strengthened in their culture. It is very important Sami education system. General information on school Sรกmij รฅhpadusguovdรกsj / Sami Education Centre is a Sami educational institution with a long history. Since its inception in 1943, the school with what was then called Sami Folk High gave trainings to the Saami people. The school has been of great importance to the Sami community. It was the church (the Swedish Missionary Society) who started school and was principal for the first 30 years. The school had a very central role in the Sami community, the first few decades. Even can be said that the school was a first mother to Sami society. It was at school it happened, all the important Sami meetings. It was founded Sami organizations, etc. The school is a good example of how an educational institution for adults can enhance a minority and indigenous peoples by a natural focal point can be created. page 105 of 294

School organization The school is organized as a foundation with SSR / Swedish Sami Association, Same Ätnam and Jokkmokk Municipality stiftelsebildare. SSR is to count as a Sami trade body and Same Ätnam more as a cultural organization. Statutes governing the activity. The school has a particular order and have a state subsidy that directly channeled to the school. Sámij åhpadusguovdásj is not required to have a general line of said second high schools have. Other funding from the school municipality of Jokkmokk and the County Council of Norrbotten. The school earned a reputation as a private education providers with state aid, and that the school is student aid eligibility. The school's mission and goals Our overall goal is to best benefit the Sami cause and we are supposed to specifically promote the Sami educational activities. Sámij åhpadusguovdásj can be said to have a dual goal. First, it shall give individual Sami an education adapted to their needs and desires and secondly, the answer to a general training courses and through page 106 of 294

collaboration with education organizations and other institutions to spread knowledge about the Sami people to a wide circle of people. Premises Operations are conducted in their modern offices and workshops. The school has its own dining room with an adequate kitchen and dormitory with room for our students and visiting scholars. Students Students are adults over 18. Sami adolescents and adults come from diverse backgrounds and environments. First, various Sami language varieties, North, Lule and South Sami. Some are Sami, other passive language users to beginners. Students come from different geographic areas, some from traditional renskรถtarhem with strong traditions and perhaps from urban areas. School can be said to have three objectives of the training. First, strengthen the traditional knowledge so that the Sami culture can survive. First, strengthen their Sami identity by staying in the environment around the school where the majority of pupils and staff are Sami. Partly also develop personally as it is healthy for young adults to live with other young people in boarding page 107 of 294

houses and develop in a stimulating Sami environment. It's like "leave home light". The school's three objectives interact and are equally important. Even be said to strengthen students' identity is the basic object and that they take ownership of their culture so that it can survive. Education programs different parts are the best resources. Students are recruited from all over Sรกpmi, the Sami area from the Swedish, Norwegian and Finnish side, a few years also have students come from the Russian Sรกpmi. School Staff All staff have Sami background and it creates a safe environment for Sami students. The Sami people live as a minority in most places on the Swedish side. In some area, the atmosphere between Sami and non-Sami tense and many young people and adults may defend themselves. At the school, they feel they need to defend themselves or explain themselves. They should clearly know that there is a strong and secure Sami environment which pupils develop and strengthen them as individuals. School staff and teachers have the role of the page 108 of 294

Sami culture bearers and shall transfer Sami values and thoughts and attitudes. Sami traditional knowledge has many dimensions, not just one example, knowledge of the craft, with no language skills and other non-visual skills, such as thoughts and values. School education today

Today's longer courses are of 1-2 years. These include duodji - Sami education that has been running for almost 40 years. The program has produced a variety of Sami craftsmen of high caliber and Sami handicrafts on the Swedish side are very high quality thanks to the school's education. You can read the wood / horn or leather / textile specialization. The school also has Sami language courses in three varieties, North, Lule and South Sami. The studies are full time, at a distance with physical meetings at half or even online courses at quarter speed. The school also has a herding training with the target group are active reindeer herders or young people wishing to start up a reindeer page 109 of 294

husbandry enterprises. In the target area, the school has developed a basic traditional Sami food culture, and just now a professional development project for Sami matfรถretagare. The school also has cultural events and this may be especially mentioned the Jokkmokk winter market in which the school assigns all its premises to Sami craftsmen and artists. For a few days they sell a large portion of their annual sales and the market is very important for them. This helps the school with its premises and its services so that visitors can find out and that business can be done. The school has over the past decade invested heavily in developing technology and distance education. The school had for several years, a separate Sami network "SameNet" which is now closed. The school, along with educational radio in Sweden has developed web-based teaching materials as a "Sรกmรกsta" in Lule sรกmi and "Gulahalan" in Northern Sami. These materials are free and free to use. See www.ur.se/samasta/ and www4.ur.se/gulahalan. page 110 of 294

The role of schools today and tomorrow The school has a very important role and there must be a physical location where adult Sami can come and reclaim and strengthen their Sami heritage. The school would be developed and strengthened, and collaboration with universities is seen as a key player for the future. It is gratifying that the school can participate in joint European projects focusing on the minority when it benefits us all and that we support each other. Many conditions are the same and in such methodology, we've got to get at each other. Sami joint Nordic co

It is natural that the Sami cooperate across national borders. It is Sami political cooperation such as through the Saami Parliamentary Council. The school has been and is involved with joint Nordic mainly education institutions in Norwegian, Finnish and Russian side. These include the Nordic educational projects such as Sรกmรกsta project page 111 of 294

between Sweden and Norway, Gulahalan project between Sweden and Finland and reindeer training between all four countries id et Sami area. The school is now looking for cooperation with Sami University on the Norwegian side and had last year franchised education in duodji of 30 credits in Jokkmokk.

The Sami institution

The Samisk utbildninqscentrum is an institution which has organized courses and is aimed at the spread of the Saami education for adults since 1942. This school has had a great impact among the members of the Saami society providing courses to assist this minority national group. It focuses on the teaching of Saami language and provides courses of culture, Saami handicraft and Saami traditions based on activities like reindeer husbandry. They also implement postcompulsory secondary education in the Saami language. As far as the participation in the project is concerned, they have approved some approaches in the EFL classes in secondary school and page 112 of 294

their team of Saami teachers have adapted the selected approaches for the teaching-learning of the Saami language. With regard to the cultural part, they have provided information and material collected from their courses (reindeer husbandry, handicrafts, literature etc.). They have also kept in contact with other Saami institutions in Norway and Finland and they have established a network to collect information of linguistic and cultural aspects. This minority group has lived since time immemorial in an area which is comprised of four countries. A territory which spreads from Kola peninsula to Russia, the north of Finland, Norway, the northern coastline and the inland and the central part of Sweden. This area is called Laponia but the territory where they have always been living was originally more extensive. Consequently, the number of Saamis has decreased considerably in the last years.

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Finnish team

Practise the use of Finnish language in discussion groups in L채nsim채ki library.

Margarita Vidinovska, Chief Librarian, L채nsim채ki Library Grundtvig is a lifelong learning project, which aims to create tools that can promote digital skills, and to encourage minority students to take informal learning and training. The project will focus on solving the problem of social exclusion of minorities.The intention is to highlight the missed minority of European nationalities and their languages, which in some cases are at stake. It is coordinated by Cepa Son Canals Consortium for Education in Spain (Palma de Mallorca, the Catalan language). Other partners are Greece (minority languages, such as Turkish), Germany (languages of minorities, for example, Russian), Romania, Sweden (Sami language), and Finland. The Finnish project is represented by the Hakunilapage 114 of 294

L채nsim채ki area libraries, and the Finnish coordinator for the project is MargaritaVidinovska. Strategy

Finland is an officially bilingual country, in which more than 100 languages are spoken. Within the range of HelMet libraries, 59 951 people speak a foreign language (other than Finnish, Swedish or Sami) as their mother tongue. In the beginning of 2004 there were 47 000 foreign nationals living in the HelMet area. The immigrant population has grown over the last 10 years, more than 300%. The discussion group strategy is based on the HelMet libraries mission and multi-cultural library work with the international principles of IFLA Library Services. Activities Idea

The Discussion group is a L채nsim채ki Library immigrant customers' page 115 of 294

group. Customers represent a variety of languages and cultures. The discussion group leader's role is to help immigrants in the learning of the Finnish language. The tutor also tells about the library's provision of foreign language material. The meeting of cultures creates opportunity for discussion. Hakunila and Länsimäki libraries joined the Grundtvig project with the activities that each library provides for the immigrants. Hakunila Library offers Internet courses for Russian speaking clients and the library of Länsimäki organizes hour-long lessons in Conversation in Finnish for foreigners every Friday. Leading the classes are three members of the library staff, and once a month a guest tutor from Helsinki Deaconess Institute, who works on a voluntary basis. Länsimäki Library works in cooperation with the Adult Education Centre in Vantaa. Immigrants who use the services of the Centre can apply for language and work training program for six months in the library of Länsimäki. In addition to Conversational Finnish for foreigners, the Länsimäki page 116 of 294

library also organizes individual Internet Courses for foreigners and houses exhibitions of immigrant artists living in Vantaa. Hakunila library organizes internet courses in Russian. For us it is very important to continue and to perfect the work we do with immigrants. We are trying to vary the learning methods of the conversational Finnish lessons and make them more practical by having the course outdoors â&#x20AC;&#x201C; in the park, in the shop etc. There is a close relationship between tutors and studnts. Tutors use different kinds of teaching methods. Fof example training outdoors, shoping with student, studying the use of words in the natural environment Values

In a multicultural, multilingual environment, we carry out the HelMet library values, particularly equality and creativity. The forum aims to promote the following values: page 117 of 294

- Ethnic equality - Respect for diversity - Social interaction, communication and responsibility - Interculturality and Identity Benefits of the project:

Who benefits? This project has broadened our colleaguesâ&#x20AC;&#x2122; perspectives. We have seen how under different conditions, the organizations operate in a different way, and we have learned about the training methods others use and what they have achieved. Although the other organizations participating in this project are representatives of Adult Education Institutions,we have many things in common and we have borrowed some ideas from their experience with teaching and communication with immigrants.

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Why teach in the library?

Part of the integration process for immigrants who do not speak the language is first to undergo training in centres for adults, in schools or universities. Libraries provide the necessary facilities and literature, as well as an opportunity for practical training with the help of library staff. It is important for foreigners to be active and to engage in various forms of training provided free of charge by the state. The library's function is to be one of the pillars supporting a live, multi-cultural community and offering a chance for dialogue. The library's work will take into account changes in society, and new types of services will be introduced in innovative ways. All libraries serve the language and cultural minorities. Online services are also being developed to suit the minorities. The staff is recruited from many different ethnic groups and each year the library has a foreign language speaker as a trainee employee. Customers, too, from the page 119 of 294

different ethnic groups are involved in the production of content and events. Libraries today have a different role than in the past. The library is a cultural centre and a meeting place for immigrants. Librarians assist in the integration of foreigners and their search for jobs. Libraries provide a place for training together with the Adult Education Centre. After finishing one-year training program in the Centre, an immigrant can apply for a six-month language practice in a library or in other workplaces. The requirement is to be able to communicate and to have an average level of language skills.. After six weeks of language practice, by the decision of the libraryâ&#x20AC;&#x2122;s manager, the trainee may be given the opportunity to stay on the same job for six more months. After this period of training in the workplace, and depending on his/her proficiency in the language, every immigrant can apply for two years of specialty training in librarian studies and get a permanent job in the library. The trainee attends weekly courses, presents essays and papers and takes exams. After a two year period of training he or she receives a qualification and may apply for a permanent position. LĂ¤nsimĂ¤ki Library takes in one immigrant for page 120 of 294

language practice training every year. The Library is located in an area which is home to many foreigners and they are kindly welcomed by staff and clients alike.

The key competences

Two employees and one volunteer are currently tutoring in the library. The conversational Finnish for immigrants course is voluntary and the students donâ&#x20AC;&#x2122;t receive grades for their performance. The course helps immigrants to absorb the language more quickly and to find a job more easily. The main objective of the project is to familiarize organizations with page 121 of 294

activities that other organizations arrange for immigrants and to exchange experiences and ideas. This we have done through contacts and workshops in each country. Libraries play an important role in maintaining a democratic society by providing individual access to numerous and diverse fields of knowledge, ideas and opinions. This discussion group provides ideas for the integration of immigrants from countries outside the EU through the promotion of an intercultural non-discriminatory models.

A discussion forum takes into account the diversity of the immigrant community, expanding and facilitating accessibility, attracting experts from their respective ethnic communities, page 122 of 294

increasing the chances for professional and social advancement of newly arrived immigrants. The forum creates sustainable relationships between organizations that work at the training and integration of immigrants. History of Finland

History Finland is a fairly young country, it has been ruled by both Sweden and Russia and it gained independence from Russia 1917. Before the Finnish statesmen gave the declaration of independence on December 6th 1917, Finland was ruled by Russia but had almost full autonomy. Finland even had it's own money from 1860 till 2002. During the Second World War, Finland fought against troops of Soviet Union in two different wars. Finland did lose the war but it survived as an independent country though as a winner Soviet Union was able to dictate its terms. For example Finland was forced to pay reparations to Soviet Union and the last payment was made in 1952, which was a page 123 of 294

good year to Finland in many other aspects too. Miss Armi Kuusela was chosen to be Miss Universum and Olympic Games were held in Helsinki. Paying the reparations forced Finnish industry to develop and nowadays Finland is one of the leading countries for example in IT. Nokia is a well-known and leading brand in mobile phone business, connecting people as it says in advertisements. Culture

Finland may not have as many internationally recognised artists and musicians, as our neighbours but there still are many known Finnish names out there. Jean Sibelius was a well-known composer of classical music and in his footsteps other musicians have found their way to fame. Karita Mattila is a celebrated soprano, Esa-Pekka Salonen a conductor. Also some Finnish pop- and rock bands have some name in international music business, like HIM, Nightwish and The Rasmus. Maybe because of the gloomy and dark nature of Finnish people, most page 124 of 294

of these bands are not known for their cheery love songs but for heavier metal music. For example HIM has named it music style as love metal. In literature one of the big names was Mika Waltari, his novel "Tthe Egyptian" has also been filmed. Sofi Oksanen is now one of the most well known names, her novel "Purge" has received numerous awards in Finland and abroad.

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Kalevala

The Kalevala is a 19th century work of epic poetry compiled by Elias Lönnrot from Finnish and Karelian oral folklore and mythology. It is regarded as the national epic of Finland and is one of the most significant works of Finnish literature. The Kalevala played an instrumental role in the development of the Finnish national identity, the intensification of Finland's language strife and the growing sense of nationality that ultimately led to Finland's independence from Russia in 1917. Sports Especially winter sports are important to Finns. Finland has celebrated skiiers like Marja-Liisa Kirvesniemi and or ski-jumpers like Matti Nykänen or Janne Ahonen. Also rally and Formula 1 is close to heart. Former F1 racer Mika Häkkinen and rally driver Marcus Grönholm are like the boys next door to almost every Finn. Bits and pieces page 126 of 294

J.R.R. Tolkien was inspired by Finnish national epos "Kalevala" while he wrote "The Lord of the Rings". Estonia has the same national anthem as Finland. Beside the lyrics, the only difference is that in Finnish version you repeat the chorus. In 1918 there was an attempt to establish a monarchy in Finland. Prince Fredrick Charles of Hesse was elected to the throne of Finland on October 9th 1918 but in the end supporters of republic won. The monster rock group Lordi won the Eurovision song contest in 2006 with 229 points. Finland is sometimes called "Land of the thousand lakes". Beside lakes, Finland has forests, 78 % of Finland's surface area. In summer months we have Midnight Sun, a natural phenomenon meaning that the sun won't set. In winter months there is an opposite phenomenon, the days are so short that it feels that the sun won't rise at all. Paula Puustinen

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Finland and Language Politics: a Short History

Finland and Language Politics: a Short History The recorded history of Finland begins around 1100-1300 AD, when the kingdom of Sweden took possession of the area now known as Finland, which was at the time still living its Iron Age and had no centralized government. For centuries the language of government in Finland was Swedish and the schools and universities taught only in Swedish and Latin, disregarding the fact that the majority of the population spoke Finnish dialects as their mother tongue. However, in the 16thcentury Gustav Vasa seized the Swedish throne and ordered reformation of the church to take place. Until then church services had been conducted mostly in Latin, but now the new ideal was to use the language of the people in the teaching of religion. Therefore a Finnish priest Michael Agricola took it upon himself to create Finns a written language, so that Finnish priests could get hold of printed religious material in Finnish to help with their teaching. Illiteracy among the ordinary people was still common until the late 17th century, when it became compulsory for the church to teach people to read (but not to page 128 of 294

write: some say it could have resulted in unwanted appeals to the administration if the peasants could write). The first book published in Finnish was Agricola's Abckiria (“The Alphabet Book”) in 1543, consisting of both the alphabet and explanations of fundamental doctrines of faith, like the Ten Commandments and the Our Father prayer (the Lord's Prayer, Pater Noster). Five years later Agricola published the first Finnish translation of the New Testament. This had a fundamental effect on Finnish language, and a great number of words coined or used by Agricola are still in use today. Before Agricola there was hardly any written material in Finnish, and Agricola had to figure out how to spell words. After Agricola spelling was still very diverse for centuries: for example the sound "k" could be written k, c, or g. After years of war and political instability Finland was transferred under Russian rule in 1809. However, Finland was given an autonomy that enabled Finland to preserve the Swedish instead of Russian laws. In 1860, Finland was allowed even its own currency. The ruling class was still Swedish speaking, but by the mid-1800’s Finnish national page 129 of 294

feeling had begun to rise as a result of the strengthening of the nationsâ&#x20AC;&#x2122; self-image, through acts like, for example, the publishing of the Finnish national epic Kalevala. Finally in 1861 an act was passed that raised Finnish little by little to the position of an official language of bureaucracy alongside with Swedish. After that it didn't take long for Finnish to replace Swedish as the language of administration and culture. Language Minorities in Finland, Legislation and Statistics

Nowadays Finland has two national languages, Finnish and Swedish. The Finnish constitution acknowledges also the right of the Sami to use their own language when dealing with the police or other officials. The Finnish gypsies and other minority groups have the right to preserve and develop their language. The rights of sign-language users and the rights of those who need translating and interpreting assistance as a result of a handicap are also guaranteed in the constitution. In the end of year 2011 there were 5 401 267 inhabitants in Finland, of page 130 of 294

which 90,0 % had Finnish, 5,4 % Swedish, and 0,3 % Sami as their mother tongue. Other language groups constituted 4,5 % of the total population. The most widely spoken foreign languages were Russian, Estonian, Somali, English and Arabian. 3,4 % of the total population living in Finland were foreign nationals. About the Finnish Language

Finnish is the everyday language used in most part of Finland, and one of the official languages in the European Union. For years it was also the only non-Indo-European language spoken in the EU, until Estonia and Hungary joined the Union in 2004. Finnish, along with its close relative Estonian and a more distant relative Hungarian, belongs to the Finno-Ugric branch of the Uralian language family. Other Finno-Ugric languages are for example Sami, Mari, Mansi and Khanti. Approximately 23 million people speak Finno-Ugric languages. The majority of immigrants in Finland speak a non-Finno-Ugric language as their mother tongue. This poses several challenges in their page 131 of 294

learning of the Finnish language. For example, Finnish nouns have 15 grammatical cases with agglutinative suffixes, words have no grammatical gender, we use consonant gradation (examples at http://www.uta.fi/~km56049/finnish/diabk.html), and we have a negative verb that conjugates by the person and by the singular/plural aspect. Finnish language is also rich in compound words that can sometimes be very long and difficult to understand. Another problem common to learners of Finnish is how to learn to distinguish from each other words in which the change in vowel or consonant length changes also the meaning of the word. For example: “tuli” (fire) and “tuuli” (wind), “kukka” (a flower) and “kuka” (who). To make matters still more difficult, the words may at the same time also have several meanings: "tuli" is also the past tense of the verb "to come" in the third person singular ("he/she/it came"), and "tuuli" by itself means also "the wind was blowing". Annasofia Kola-Hagelin

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History of L채nsim채ki library

L채nsim채ki library had its Grand Opening in 1978 so we have offered library services for the people in this area for over 30 years now. We have approximately 6 000 visitors per month. Besides borrowing books or other materials, people come here to use the computers or read magazines and newspapers. The library's collection contains ca. 20 000 titles, that is including books in multiple languages - both fiction and non-fiction, audio books, magazines, DVD's and CD's. People are checking out ca. 7 000 titles per month.

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Children often come to the library just to spend time with friends. We have a youth center next door and when it is open, the door between library and youth center is also open. We have also created this room for teenagers where they can use computers and read magazines or books if they want to. They are supervised by us or by the personnel page 134 of 294

of the youth center and the library rules apply here.

We are working with schools and day cares in the area. We teach the school kids how to use the web library for looking for books and other materials and show them how to find the books from shelves. Also we teach the pre-schoolers how to use the library and how to handle page 135 of 294

books at home. With the kids at that age, it is more playing than really teaching. We also offer story telling times once a month in Finnish and when possible in other languages too. For our immigrant patrons we offer a chance to discuss in Finnish. Once a week there is an open discussion group lead by a native.

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Finnish speaker of the library staff.

Everyone visiting our library is also able to enjoy the frequently changing book displays and also art exhibitions. We offer the library walls for our artistic patrons if they wish to display their work in public. When possible we invite authors to tell about their work and discuss with their readers. The Hakunila - L채nsim채ki regional library has very multicultural customers. The major immigrant groups living in these areas are Russians, Estonians and Somali. There are also a lot of Asians, Turkish and Kurdish living here. There are a lot of immigrants working in Helsinki Metropolitan libraries. They have formed a regional group called Sesam, and there are representatives from Vantaa, Helsinki and Espoo. The main goal is working with immigrants. Because there are a lot of Russian-speaking library workers, they formed a sub group in 2008 called Rusko. Also page 137 of 294

every city have their own groups for immigrant workers, in Vantaa it is called Kielikaari (Arch of language). Paula Puustinen

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Vantaa City Library

Vantaa City Library is part of the HelMet Library, which is a big regional library consisting of the city libraries of Espoo, Helsinki, Kauniainen and Vantaa, working in close cooperation. The residents of the cities of Espoo, Helsinki, Kauniainen and Vantaa have the right to use library services in any of the cities mentioned above. Libraries are open to everyone and the customers are welcome to borrow, to sojourn, to study, to use appliances, to read magazines and books or to participate in different events, literary evenings and groups (such as reading groups or discussion groups e.g. for immigrants). Libraries offer free of charge versatile collections, modern appliances and information retrieval methods, library facilities and the expertise of staff members. Vantaa City Library has 11 libraries, two bookmobiles and a hospital library. Hakunila District Library consists of two libraries: Hakunila Library and L채nsim채ki Library. Hakunila and L채nsim채ki are both areas with lots of immigrants especially from Russia, Estonia and page 140 of 294

Somalia, and this is taken into account in designing the library services. Diversified collections are purchased in languages that are most commonly spoken in the areas, and the libraries offer services especially for the immigrants, such as computer workshops in Russian and the Finnish discussion group for immigrants.

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Romanian team

Example of good practice The educational program "ecolinguae”, designed and developed by the CNJM, is directed primarily to parents, adults who are interested in understanding the curriculum, but also in modern teaching techniques. The program aims to help developing a common vision school-parents on how students are helped to develop information. The main targeted competence, "basic skills in languages", envisaged primarily in relationship with students, can be found here in good harmony with "the competence to learn" and with ’’the informatics competence”.

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Starting from the certainty that a successful education, that will generate real development, is only possible through a closed co-operation parents- teachers, the course was designed to offer to parents the opportunity to learn what children learn. The aim is also to get in touch with the modern, interactive and based on modern technologies methods. The course is designed so as to enable a deep debate on the contents covered in class, so as to remove any misunderstanding on the message of the school and also to achieve a compatibility with school education, represented by teachers. In the sequences presented during the project â&#x20AC;&#x153;EColinguaeâ&#x20AC;? we tried to illustrate how the adults-parents can be involved in the promotion of classical themes. We chose the well-known "Gypsy market", presented with a page 143 of 294

practical justification, framed naturally in the cultural elements of human civilization. It was a presentation which can generate excitement, curiosity and desire to learn. Historical data allow a deeper understanding of human society development level, a level which allowed obtaining those results and very often their appearance caused by some practical needs. Supporting these concepts through interactive presentations by suggestive images, it generates a more accurate understanding and helps to transform parents as real partners in educational activities, training of youth. The course contributes to the formation of a strong partnership for a qualitative education.

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In fact, through mother language we have a common language, a common vision to support education and to help students becoming balanced, safe and confident in school . The program has already been implemented at Ploiesti at CNJM. One lesson was presented at the Grundtvig project meeting in Sweeden. Basically, our project comprises a set of eight interactive lessons with parents, once a month . This partnership has created enthusiasm among parents, the school succeeded in making the effort to train staff and to respect a system of educational values.

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Romani language

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The language “Romani [roma i hib] or Romany, is an Indic (or Indo-Aryan) language — like Sanskrit, Hindi, Bengali — which belongs to the Indo-Iranian branch of the Indo-European family. The language retains much of the Indic morphology, phonology and lexicon, while its syntax has been heavily influenced by contact with other languages. The dispersal and differentiation of the Roma since their arrival in Europe brought about a fragmentation of the language into distinct groups (each with different ‘sub-varieties’), which are distinguished from the contact with local languages: Northern Romani (best represented by the chaladytka roma, the Russian Roma), Central Romani (best represented by the group of the Hungarian and Slovakian Roma, the ungrike roma), Vlax (best represented by the Romanian Roma) and Balkan Romani (best represented by the dialects in Macedonia). Most Roma in Europe use Vlax with Romanian having been the main contact language, since the Roma communities in Romania are the largest in Europe. Although the Roma communities are highly differentiated, they often use the same term Romanes to refer to page 147 of 294

the language. Until the 20th century Romani was essentially an oral language; it is now written in various orthographies depending on the host country. Codification efforts, however, have been overwhelmingly regional and decentralized. Successive migration waves of the Roma produced a number of different subethnic layers cohabiting within the same country, and a different dialect structure as a consequence; the various Roma groups show also a considerable degree of particularism. Because Roma arrived from the East, they were also called Egyptians or “Gyptians”, which is at the origin of the “Gypsy”, “Gitanos”, “Gitanes” and other words that are often considered derogatory by the Roma. The term “Roma” is widely used, although the International Romani Union (following the recommendations of its Language Commission) has officially adopted Rroma to refer to all people of Roma descent. History, geography and demography

The presence of the Roma within the territory of present-day Romania dates back to the 14th century. The first document page 148 of 294

attesting Roma in Wallachia dates back to 1385, and refers to the group as a igani (from, athiganoi a Greek word for "heretics", and the origin of the Romanian term igani, which is synonymous with "Gypsy"). The document, signed by Prince Dan I, gave 40 s la e (hamlets or dwellings) of a igani to the Tismana Monastery. Most Romas lived in slavery. They were mainly kept because of their specific professions, and were not allowed to leave the property of their owners (landlords, monasteries and the principalities). However, there is some debate over whether the Romani people came to Wallachia and Moldavia as slaves or free men (later enslaved by the aristocracy and the landowning boyar elite). The slavery of the Roma in bordering Transylvania was found especially in the fields and areas under the influence of Wallachia and Moldavia, with the earliest record dating from around 1400. Traditionally, Roma slaves were divided into three categories: those owned by the Hospodars (rulers in Wallachia and Moldavia), who were given the Romanian name of igani domne ti ("Gypsies belonging to the lord"), the igani m stire ti ("Gypsies belonging to the monasteries"), who were the property of Romanian Orthodox and Greek Orthodox monasteries, and the page 149 of 294

igani boiere ti ("Gypsies belonging to the boyars") owned by the landowners. Each category was divided into two groups, v tra i and l ie i; the former was a sedentary category, while the latter was allowed to preserve its nomadism. The l ie i category comprised several occupational subgroups: the C ld rari ("copper workers"), L utari ("string instrument players"), Boyash ("spoon makers"), Ursari ("bear handlers"), Fierari ("smiths"), all of which developed as distinct ethnic subgroups. 19th century estimates for the slave population are around 150,000-200,000 persons. After their emancipation in 1856, a significant number of Romas left Wallachia and Moldavia. In 1886, the number of Romas was estimated at around 200,000 or 3.2% of Romania's population. In Bessarabia (annexed by the Russian Empire in 1812) the Romas were liberated in 1861 and many of them migrated to other regions of the Empire, while important communities remained in Soroca, Otaci and the surroundings of Cetatea Alb , Chi in u, i. After the union with Transylvania (1918), Banat, Bukovina and Bessarabia increased the number of ethnic Roma. In the first census in interwar Romania in 1930, 242,656 persons (1.6%) were

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registered as Gypsies [ igani]. The interwar period is characterized by a further assimilation of the Roma population. The Roma constitute a large ethnic minority in Romania. According to the 2002 census, they number 535,140 people (approx. 2.5% of the total population). In the last century their official numbers varied to a great extent. In 1930 they were 242,656; 104,216 in 1956, 64,197 in 1966, 227,398 in 1977, and 401,087 in 1992. The considerable increase over the last two censuses must be seen in the context of a decreasing total population and an increasing openness to declaring oneself as Roma. Unofficial sources claim that there are up to 2.5 million Roma in the country (approx. 11% of the total population). However, a large number of Romanian Roma migrated to Western countries during the last years, especially after Romania's accession to the European Union in 2007. According to the 2002 census, Romani is the mother tongue of 237,570 people, almost all of them (235,346) Roma: more than half (275,466) of those declaring Roma ethnicity have declared Romanian as their mother tongue, and 23,950 Hungarian. The Roma are present in all page 151 of 294

regions of Romania, but they are the highest proportion of the population in the Mure , C ra i, S laj and Bihor counties. The complex issue of “who is Roma” remain unresolved. According to recent research, in Romania, within a nationally representative sample of self-identified Roma, almost half (45 per cent) declare themselves as “Romanianised” Roma, members of groups known as woodworkers [rudari] or hearth-makers [v tra i]. The Roma population in Romania is young: approximately 50 per cent are under 24 years old, compared to the same age group in the population as a whole which is approximately 25 per cent. In spite of their growing number the Roma has remained Romania's most socially and economically disadvantaged minority, with high crime and illiteracy levels. According to a 2009 report of the European Fundamental Rights Agency, however, the Romani community of Romania feels less discriminated than the Roma minorities of the other EU countries.

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Legal status and official policies

The main government document addressing the situation of the Roma in general is the Strategy for the Improvement of the Condition of the Roma, adopted in 2001 and updated in 2006. Research has shown that the Strategy implementation has been uneven in the targeted areas, which include education. The main problems identified by the government were: poor participation in the educational system as well as early school abandonment; the tendency to create separate classes for Roma children only; noninvolvement of the members of Roma communities in programmes of school recovery; lack of adequate housing and infrastructure; a high number of unemployed within this ethnicity; an absence of readjustment or re-qualification and vocational courses for Roma. The National Agency for the Roma (Agen ia Na ional pentru Romi or ANR in Romanian; Themeski Ajenciya le Romengi in Romani) (http://www.anr.gov.ro/) is an agency of the Romanian government seeking to improve the social and page 153 of 294

economic situation of the Roma minority. An agency for Roma affairs was first established in February 1997, under the name of "National Office for the Roma", as a part of the Department for the Protection of National Minorities. In July 2003 the agency was renamed as the "Office for Roma Affairs". The current National Agency for the Roma was established in October 2004, and became an independent government agency. The ANR is headquartered in Bucharest and has regional offices in each of the country's eight development regions. Presence and use of the language in various fields Education

The teaching of the Romani language has increased enormously in recent years: in 1992-93 Romani was studied by only 368 Roma pupils. In 2000/2001, according to the Ministry of Education, there were 200 teachers (both Roma and non-Roma) teaching Romani to more than 10,000 students. In 2007 there were approx. 26,000 students being taught in Romani as their language of instruction: approx. 120 children at the pre-school level, 18,000 a the primary page 154 of 294

school level (3 â&#x20AC;&#x201C; 4 hours per week), 6,500 at the secondary school level, 1,500 in technical and vocational schools. However, the Romaâ&#x20AC;&#x2122;s education levels are still low and show high dropout rates: in the period 1994-1998 the share of Roma pupils not completing their basic school education grew from 36% to 44%, while illiteracy rates were 44% and 59% for Roma men and women respectively. Besides, the physical separation of Roma settlements has led to the growth of Roma-only schools. The use of Romani in education is deemed to be important because of two reasons: 1) teachers working in schools with a large number of Roma pupils report that the knowledge of the majority language (Romanian in most cases) is a potential constraint to access to education, and 2) the use of Romani may have a great impact on strengthening Roma identity, the sense of belonging and childrenâ&#x20AC;&#x2122;s self-esteem (although there are different opinions regarding this issue; reliance on Roma languages as educational instruments may be ineffective and could even contribute to the further isolation of Roma communities).

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The training of teachers specialized in Romani language and culture began in 1990 with the establishment of three classes for Roma teachers in Bucharest, T창rgu-Mure and Bac u. In 1998 the Ministry of National Education introduced affirmative measures for Roma students to access higher education. According to the Ministry of Education and Research, progress has been made in strengthening the process of teaching Romani in schools and consolidating the informal network of Romani language teachers. Today Romani is taught as a mother tongue, according to the legal provisions and as a separate subject, by 480 Roma and non-Roma teachers (around one fifth are ethnically Romanian or Hungarian). Judicial authorities

Art. 11 of Law no. 304/2004 on judicial organization details the provisions of the Constitution on the use of mother tongue and interpreters in courts. Under the terms of this law, Romanian citizens belonging to national minorities have the right to express themselves in their mother tongue in courts. If one or more parties page 156 of 294

demand to express themselves in their mother tongues, courts must ensure the use of a certified interpreter or translator free of charge. Public authorities and services

In the larger context of Romaniaâ&#x20AC;&#x2122;s integration in the EU, in April 2001 the government adopted a strategy for improving the situation of the Roma. In addition, the Roma population has been granted the right to perform administrative functions in the local councils, to participate in the admission exams to enter state high schools and faculties on specially designated places and to attend special courses on their language and culture. Numerous Roma political and cultural associations have been founded, with the purpose to improve the economic and educational situation of this minority. On the other hand, the Roma population has been officially represented within the Romanian Parliament since 1992.

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Mass media and information technology

There are no data available concerning the use of mass media and information technology in Romani. Arts and Culture

Romani music has had a significant influence on Romanian culture, as most l utari (wedding and party musicians) are of Roma ethnicity. Renowned Romanian Roma musicians include Barbu L utaru, Grigora Dinicu, Johnny R ducanu, Damian Dr ghici and Ion Voicu. In recent years, some Roma artists have started to publish traditional Roma music in CDs and DVDs as a measure of ethnic preservation. The musical genre â&#x20AC;&#x153;maneleâ&#x20AC;?, a part of Romanian pop culture, is often sung by Roma singers in Romania and has been influenced in part by Roma music, but mostly by Oriental music brought in Romania from Turkey during the 19th century. A subject of controversy, this kind of music is considered to be low-class kitsch by some people in Romania but enjoyed by others as fun party music.

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The business world

There are no data available concerning the use of Romani at the workplace or other business environments. Family and the social use of language

In general, Roma pupils in school tend not to use Romani the language being perceived as pertaining to the private sphere and to family use only. There are no reliable data available on language use within the family, and the degree of intergenerational transmission of the language cannot be assessed. While the last census data recorded 237,570 Romani speakers (roughly 44 per cent of the ethnic Roma), a research conducted in 2001 found a significant difference, with 63% of Romanian Roma speaking Romani at home. Percentages of 50-70% have been also indicated by other sources. Within traditional communities, the children seem to speak only Romani. The prestige of Romani is very low: this is one of the reasons why only half of the people belonging to this minority can speak the language and why only around 500.000 people admit to being Roma. 77% of the Romanian page 159 of 294

nationals declare that they do not trust Roma and they characterize them as being mainly dirty, thieves, lazy, backward. There is a climate of conflict with the Roma minority, in the opinion of 50% of Romanians (EDRC, 2008).â&#x20AC;? Conclusion As for in other European countries, the only generalization which can be made with confidence is that Romani speakers are bi- or multilingual (Jordan 1998), obtaining oral knowledge of the majority language through interaction outside their group before adolescence (Matras 1999).The difficulty which the education system has in providing for the Roma is due to a complex interaction of political, socio-economic, ideological, cultural and institutional factors which cannot be addressed in isolation. The interests of the Roma, including language preservation through education, are directly connected to their ethnic identity and the representation of these interests, which can be as diverse as the communities composing the minority itself. European Commission

07 February 2012 page 160 of 294

In Romania, Romaniâ&#x20AC;&#x2122;s schooling started and gave precedence to the formation of human resources to ensure the Romani language and history of gypsies. In Romania we respect and support the right of minorities to learn their own language or to study the history and language classes minority. Obviously, after 1990 gypsies could only aim for the good experiences of other minorities, especially considering that, in the particular case of gypsies, it was often more like a reconstruction of identity, in relation to language, in comparison with other minorities, because in 1990, the percentage of Romaniâ&#x20AC;&#x2122;s pupils native speakers of Romani language was only 63%. 3-4 hours weekly teaching experience of the mother tongue Romani and Romani history and traditions have proved beneficial for everyone: gypsies children were once again motivated by their teachers to attend school, the gypsies school children won by improving frequency, including an image in the eyes of the Romani community, but also in appreciation of the high school administrative forums, the company has won such citizens and future parents. page 161 of 294

Percentage, approximately 10% of Romani pupils attending the school insurance assumes Romani identity of 40 of the 42 counties, studying hours of Romani language and history with a total of 420 teachers. After 1999, Romani native language classes and Romani history and tradition are part of the common core of courses and optional courses are not covered, except in special circumstances and only with approval of the Ministry. In classes I-XII, the number of hours devoted to the study of mother tongue is 3-4 hours per week. In grades I-IV, native language classes will be taught by teachers who know students' mother tongue. Master class teaching takes precedence over these hours, if he is speaker of the language, and if he belongs to the community. If the classroom teacher does not know or does not want to teach their native language, the hours are distributed to another owner of the school teacher and substitute teachers, speaker of the language. In classes V-VIII in high schools and vocational schools, language classes are taught page 162 of 294

by native teachers or unqualified expert in the specialty, but it can prove the test acts as a master or mother tongue. Learning the mother tongue for pupils belonging to different national minorities who attend schools with tuition in Romani, is based on curricula approved by the ministry, on textbooks developed under authorization in accordance with the Minister. Teachers have the right to select from textbooks school texts which they consider appropriate at level of knowledge of students, recommending additional reading for those who can not be studied in the number of hours provided. Assessment of student learning is in accordance with the methodology of the evaluation. In classes V-XII, the students will give a written exam each semester. In terms of the existence of a limited number of qualified teachers of language, native Romani language classes will be provided by Romani high school graduates. The classes V-XII, half the support of the Romani language is optional.

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Concerning the type of teaching approach, the one that is widely used in teaching Romani language in the one: teacher-student centered combination with an accent on the teaching centered on the student; The students who learn this language come from different social groups; There are textbooks for teaching Romani language – two hours every week and one hour per week they learn History and traditions; These two hours are taught as Curriculum at school decision; There are some programmes that deal with teaching the language: 1. “ The second chance” 2. “School- Reduce frequency “ – for students and for adults in jails( a collaboration between the Ministry of Education and with Interior Ministry) 3. National contest “Diversity” – with intercultural activities Concerning the evaluation all types of assessment are used: written (tests), oral and projects; page 164 of 294

The rhythm of learning is medium, because the frequency is reduced. The Absenteeism is a big problem but there are the school mediators who mediate the relation between family and school; The resources used in teaching the language are the textbooks and also the computers (in 2004 and 2005 it was organized a Project PHARE which consisted in the access to education for disadvantaged groups; Contents of the programme ‘Activate the language partnership in our school’: The semantic fields: 1st SESSION: THE FAMILY 2nd SESSION: THE COUNTRY OF ORIGIN 3RD SESSION: OUR SCHOOL/ SECONDARY SCHOOL/ LIBRARY 4TH SESSION: THE HOUSEHOLD SCOPE ( your house, housework, animals) 5th SESSION: HOBBIES, FREE TIME ACTIVITIES page 165 of 294

6TH SESSION: DOMESTIC ANIMALS 7TH SESSION: DAILY ROUTINES 8TH SESSION: YOUR HOLIDAY 9TH SESSION: ASSESS THE PROGRAMME ACTIVATE THE LANGUAGE PARTNERSHIP IN YOUR SCHOOL. 10TH SESSION: SHARING YOUR FREE TIME TOGETHER

1st SESSION: THE FAMILY

VOCABULARY: Father, mother, grandfather, grandmother, son, daughter, brother, sister, cousin, grandchild, granddaughter, grandson, grandchildren, nephew, niece, aunt, uncle, godfather, godmother, wife, husband, mother-in-law, father-in-law, son-in-law, daughter-in-law… 1st SESSION: THE FAMILY Aunt Brother Cousin

Bibi Pral Nebudo page 166 of 294

Daughter Family Father Godfather Grandchild Grandfather Husband Mother Parents Sister Son Son-in-law Uncle Wife

ei Familija Dad nuno Tuncavo Papu Manu Daj Mensi Pen Chavo Geamutro Kaku Dzuvel

Alexandra Coada clasa a XI-a P2

2nd SESSION: THE COUNTRY OF ORIGIN

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The Romani are an ethnic group living mostly in Europe, who trace their origins to the Indian Subcontinent. Romani are widely known in the English-speaking world by the exonym Gypsies (or Gipsies). They are known collectively in the Romani language as Romane or Rromane (depending on the dialect concerned) and also as Romany, Romanies, Romanis, Roma or Roms. Romani are widely dispersed, with their largest concentrated populations in Europe, especially the Roma of Central and Eastern Europe and Anatolia, followed by the Kale of Iberia and Southern France. The Americas are also home to large numbers of Romani. This is especially true of Brazil, to which Kale were deported by the government of Portugal during the colonial era;[18] in more recent migrations, Romani have also moved to other parts of the New World. The Romani language is divided into several dialects, which add up to an estimated number of speakers larger than two million. The total number of Romani people is at least twice as large page 168 of 294

(several times as large according to high estimates). Many Romani are native speakers of the language current in their country of residence, or of mixed languages combining the two.

3RD SESSION: OUR SCHOOL/ SECONDARY SCHOOL/ LIBRARY

Jean Monnet High school - is a medium sized, regional public high school in Ploiesti, attended by 1620 students. page 169 of 294

It is situated in a region where the oil industry used to be the main economic industry developed in the area. Due to the recession, many people from the area became unemployed. Thus, the population was dramatically affected by this situation and many parents left their homes for searching a job abroad. As a consequence many children remained with their grandparents and brothers or sisters. This situation had a negative impact upon their school results. The staff of CNJM, fully aware of the economic situation in the area, is trying to find the best solutions in order to help their students overcome the present day difficulties and raise the quality in education. One of the paths taken is that of elaborating a strategy for involving it in European partnerships, meant to find answers to their problems by collaborating with schools from other countries faced with similar problems. The results of the work in European partnerships were recognized by the Romanian Ministry of page 170 of 294

Education and Research by awarding it the title of European School 2004. The new policy of the school is to involve more and more young teachers in such projects in order to help them improve their competences and teaching techniques with a direct impact upon the quality of education and for a better insertion on the labour market. Another issue is that of trying to make parents become more active in supporting the school policy, for the benefit of their children and for raising the quality in education. CNJM prepares students during four years of studying in the following profiles: pedagogical skills, social- sciences, philology (intensive English, Spanish or German) in Romanian. Since 2000, the institution has had also a section, extended from UPG from Ploiesti entitled â&#x20AC;?The Pedagogy of pre-school and primary school teachingâ&#x20AC;?. This college teaches future nursery and primary school teachers, preparing them in Romanian. Between 1990-1995 and page 171 of 294

2001-2004 there existed the only class of Moldavian, preparing them to become primary school teachers. The natural science laboratories (biology, chemistry and physics) are well equipped. The teachers are permanently interested in raising the theoretical and practical knowledge of their students, initiating programmes with school inside and outside of the country. This institute has competence in pre-primary and primary teacher education and basic education. It has good experience on collaboration with teachers in primary, secondary schools from Prahova County and the region as well as with other institution from the country and from abroad. As well we have good cooperation with parentsâ&#x20AC;&#x2122; community, local authorities, social and environmental NGOs. We are interested in future cooperation with other schools and institutions from the European countries because it will be a good opportunity to adapt and change mentality of our school will participate in this project, to contribute to the dissemination of experiences, methodologies and examples of good practices. Our website will be useful to get more

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experiences, competences on educational field. It will recruit schools to participate in the network activities.

4TH SESSION: THE HOUSEHOLD SCOPE ( your house, housework, animals) Traditons of Rroms Most times they are marginalized by society, are considered thieves, are pointed down the street. Most people are quick to condemn them, but few are those who know history, customs, traditions and way of life. They are traditional Gypsies who live in the outskirts of cities, in neighborhoods consisting only of rrom members and ethnic group is guided by specific rules. Gypsy places They walk with carts, but have no tents. When it rains, they sleep in their wagons with canopies. In summer, when the weather is page 173 of 294

fine, they sleep some in carts, others - in the open, and the oldest in the cart. In winter, they take each family a house, rented from farmers. Usually they stay at the same host that kept them a year ago. Not walked away, went over the villages where they were known. From there not displace anyone. Moreover, the villagers were waiting on the same time every year to work ... Hardware did work, but processed and brass, which tied carts, horses and oxen shoe, made of bronze cauldrons and need all the peasant household and the fields, or repaired what was broken. Women embroider clothes for peasants and were helped from the field. The old sorcerers. They say that it really did. Gypsy port Tradition says that a married woman must wear a head scarf to show that. For men there was usually a traditional clothing.Some

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wear hats or big mustaches. On special occasions, men wear a suit better, often brightly colored. For women, things are totally different. Typical gypsy skirt wearing long layers of rich color, big earrings, long hair, braided hair and sometimes a flower. Roma tradition says that a woman's feet should not be seen. In fact, the entire lower body of a woman is considered impure. Violation of this principle is very serious, so always be worn long skirts. Women usually wear jewelry of great value. In some areas women are known for their tradition of wearing gold coins, hair or sewn on clothing. Gypsies often wear red color, beacuse this is considered lucky because I (probably due to the ancient belief that blood is the source of life and vitality). Gypsy wedding Gypsy traditional wedding music is the fiddler. It happens often that the family may not agree with the relatively young, the boy steals the bride, hide somewhere a few days after announcing the page 175 of 294

family where they are. In most cases young people are welcomed back into the family. But it happens and cases in which young parents can not understand the girl's family to recover. If the boy touched the girl and the doctor finds that it is virgin, families usually arrange each incident, but if he touched the girl and get the biggest differences, the case is brought before a committee composed of leaders Rroms which is called Crisromani (Judicial Gypsy).

5th SESSION: HOBBIES, FREE TIME ACTIVITIES

Astazi puteti vorbi despre activitatile de timp liber,hobbyurile voastre(Jocul de fotbal,Basket,TV-ul,plimbarile,muzica etc. Desigur,vocabularul intampinat in aceasta sesiune este destul de variat,depinzand de hobbyul pe care il aveti. Niste propozitii generale pe care le puteti discuta,sunt: 1.Iti place sa practici sport? 2.Ce iti place sa faci in timpul tau liber? page 176 of 294

3.Ce faci in weekenduri? 4.Ce faci dimineata/seara? 5.Imi place sa merg/displace total sa merg la... 6.Iti place muzica?Ce gen de muzica asculti? 7.Cunosti vreun grup muzical din Mallorca,Finlanda,Germania? 8.Canti la vreun instrument? 9.Iti place sa te uiti la televizor? 10.Ce fel de emisiuni urmaresti? 11.Ce canale TV preferi? 12.In tara ta,te poti uita la TV mereu? 13.Printre prietenii si rudele tale,este cineva caruia ii place sa coase,sa croseteze,sa confectioneze elemente de mobilier,sa gradinareasca sau sa aiba grija de animale?

RASPUNSURILE MELE LA INTREBARI IN ENGLEZA SI IN ROMANA

1.Yes,I like to practice sport, especially volleyball. page 177 of 294

(Da,imi place sa practic sport in special voleiul.) 2.In my free time I like to listen to music, o hang out with my friends and I also like to sing. (In timpul meu liber imi place sa ascult muzica,sa ma plimb cu prietenii si de asemenea imi place sa cant.) 3.During weekends I first do my homework and projects for the following week and after I stay with my friends. On Sunday I to church. (Pe parcursul weekendului prima data imi fac temele pentru saptamana care urmeaza,iat apoi stau cu prietenii.Duminica ma duc la biserica.) 4.During the week, in the morning I wake up at 6 am and prepare to go to school because the classes start at 7:30.In the evening, after I have my dinner I prepare my homework for the next day and then I watch TV and listen to music. (In timpul saptamanii dimineata ma trezesc la 6 si ma pregatesc pentru scoala pentru ca orele incep la 7:30.Seara dupa ce iau cina page 178 of 294

imi pregatesc temele pentru ziua urmatoare si apoi ma uit la televizor si ascult muzica.) 5.I like going in parks during the evening, because everything is calm .I donâ&#x20AC;&#x2122;t like going to the disco because I can do the same things that are done there at home. (Imi place sa merg in parcuri seara pentru ca totul este calm.Nu imi place sa merg in discoteca pentru ca ceea ce fac acolo pot face si acasa.) 6.I like all types of music, but most f all I like the classical one such Beethoven and Mozart. (Imi plac toate genurile muzicale,dar cel mai mult muzica clasica precum Beethven si Mozart.) 7.No,I donâ&#x20AC;&#x2122;t know any group from that countries ,but I have heard some german melodies. (Nu,nu cunosc nici un grup muzical din tarile respective,dar am auzit cateva melodii in germana.)

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8.No,I can to play any instrument, but I wish I could. I didnâ&#x20AC;&#x2122;t have the possibility to attend classes because I have many other brothers and my parents didnâ&#x20AC;&#x2122;t have money. (Nu,nu cant la un instrument,dar as fi vrut.Nu am avut posibilitatea de a invata pentru ca am mai multi frati si parintii mei nu au avut bani.) 9.Yes,I do like but not at all programes, I like documentaries and movies. (Da,imi place,dar nu toate programele,imi plac documentarele,filmele in special comedii.) 10.I like talk shows, debates, documentaries . (Imi plac dezbaterile si documentarele.) 11.I like Pro TV, Antena 1,Discovery and MTV. Imi place Pro TV,Antena 1,Discovery si MTV.) 12.Yes,in our country we can watch TV whenever we want t. (Da,in tara mea te poti uita la TV cand doresti.) page 180 of 294

13.Yes,many of my relatives and friends have such occupations ,my mother for example likes to sew and knit, also I have a friend who likes to knot friendship bracelets, my grandmother takes care of the garden and of the animals. (Da,multi din prietenii mei au aceste ocupatii,mamei mele de exemplu ii place sa croseteze,am o prietena careia ii place sa faca bratari din ate,bunica mea are grija de gradina si de animale.)

TRADUCERE IN ROMANI 1. Man placholman te kelavmange le balonoso. 2. Kana siman tempos placholman te asunav dili, te piravaman me amalenta, thai the diliabav. 3. Kana si savato thai kurko anglal me kerav me temes anar o kurko chai sit e avel, thai la urma besav me amalenta. Khurkhe besav me amalenta. 4. Pasa dives e deranil, me ustiav co sov thai herav so trebuizel te jau te sikliav khe incepozau e skola ko efta ti pas. E belvel palal page 181 of 294

ol habe kerav me lecties anar e scola anr o dives chai sit e avel, dikav ikh filmo thai sunav dilia. 5. PLacholman te jav ando parkoia, e belvel khe nai zgmoto, na placholman te jav chaiu jan buth ternimata thai chai diliabel pes zori, che adaika astiav te kerav li khere. 6. placholman sare dilia, tha cel mai but e dilia clasiko. 7. Na janav ni ikh grupo chai diliabel anar adalkha thana, tha asundiom niste dilia anar e chib e Germani. 8. Na diliabav ni ikh instrumentotha kamavas. Na astisaliom te sikliav khe sasman buth phrala, thai mi dai thai mo dad na saslen love. 9. Placholman, tan a sare programoia, placholman ol documentaria thai ol asamata. 10. Placholman ol dezbateries. 11. Placholman………………….. 12. Ande mi tara dasties the dikes ko tv chana chames 13. Buth amala mire kheren adalca treabes. Me daia placholan te kerel buti anar ol naia. Siman ikh amalin khai placholan te kherel brataries anar ol suia. Me baba silan grija anar e gradina thai anar ol animalia. page 182 of 294

Ruth Oprisan-clasa a XII-a PP Traditional crafts

Processing metal The most important occupation of the rroms, the paradigm of traditional culture, it was metal, on the one hand inherited endowment since ancient India, on the other hand the assumed necessity of survival, covering the needs of a pastoral-agricultural economy through complementary type. What's new masters rroms is a continuous craft specialization areas: processing of iron (blacksmithing) with trades: actual blacksmith, farriers, caretaria and hardware (carved iron), copper processing gold and silver processing ; Tinning copper vessels.

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Woodworking Rustic furniture made by craftsmen specialized in wood processing, rroms is known as Gypsy furniture, which is different from other types of furniture (joinery and carpentry) in that highlight the natural qualities of wood fiber, leaving a visible object surface .

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Magical practice It is necessary to distinguish between magic as occupation, practiced especially in relations with nerromii, and magic within the community, not occupation, but complex form of life intrinsic traditional ritual magic.

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Gypsy music Fiddler music contains a lot of improvisation (so far some Roma musicians chose jazz, improvisation art) is spontaneous, rich rhythmic, melodic range, develop extensive interpretative valences (sometimes imitate birds singing), supple rhythms shape, combined (the from sweet to passionate, from the pathetic to exuberant, from the impetuous graceful), using the change of pace and extent, syncope (tuna jerky and extended phrase), repetition and technique Variations in some geographical areas (Spain, Portugal) processed items taken from the Arabic rhythm 'flamenco singing "of Andalusia, in other areas (Balkans), combine harmoniously with the native music pace" flowers "oriental style, especially Turkish, like" Manea "and" meterhanea "(Turkish original songs of love, mostly instrumental, often sung, jerky, the pace of mourning), which began to decline in their home area, since the late eighteenth century, and fiddlers have taken over some elements of style.

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Roma music, vocal or instrumental, is part of the artistic community events, it may have ritualistic character (wedding song, mourning, etc..) Or neritualic (love song, lullaby, etc..), While fiddler music part of traditional Roma occupations, so come and bring professionals belong performers, vocal or instrumental, the local folk music.

Elena Sincu ,clasa a X â&#x20AC;&#x201C;a P1

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6TH SESSION: DOMESTIC ANIMALS

Engleza-Roamna-Romani :

Dog-caine-juchec Cat-pisica-pisica Fish-peste-macio Canary-canar-canaros Chicken-gaina-caini Turtle-broasca-broasca Hamster-hamstar-chermuso Parot-papagal-papagalos Leg-picior-piro Mouth-gura-mui Wing-aripa-pac Peak-cioc-ciocos Tail-coada-pori Meowing-miorlai-emiorlaizel Singing-canta-dileabo page 189 of 294

Flying-zboara-urial Suiming-inoata-inotiel Cage-cusca-cusca Fishbowl-acvariu mic-acvarios ticnoro Aquarium-acvariu-acvarios Male-mascul-rom Female-femela-ciaiori Big-mare-baro New-nou-nevo Fast-rapid-iuto Talkative-vorbaret-jalcescoromui Slow-lent-covlo Quiet-linistit-linistime Hard-greu-paro Small-mic-ticno Calmed-calm-calmo Smart-intelligent-inteligento

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Have you got pets ai home? How are they? Ai animale acasa?Cum sunt ele ? Si tut ic animalos chere?sar si vo? Which animals are there in your country? Are they scared for you? Ce animale sunt in orasul tau? Ele sunt sacre pentru tine? So animalea si ande te orasoste?Vo sacra? Did you have any pets when you lived in your country? Which ones? Ai avut alte animale cand locuiai in oras?Care? E sastut aver animalea cana besesas ano orasos?Cana? How do you feed the pets at home? Cum intretii animalele acasa? Sar nicheres e animalen chere? Who is in charge of the pets? How do you share the chores? Cine are sarcina animalelor?Cine inparte treaba? Casesi e sarcina le animalengoro?Con ulavel ebuti? page 191 of 294

Is there near your house a shop of pets? Sunt prin apropriera casei tale magazine cu animale? Som pasal te chereste magazinoia animalenta? Are there animals who frighten to? Acolo sunt animale care te sperie? Ote si animalea cai trasaveltut? Do you know a story, legend, or tale in which the animals may participate? Explain it. Stii vreo poveste,legenda in care apar si animale?Explica. Vanes daic paramisi,legenda cai participien o animalea?Torzones. To be like a fish out of water. Urmeaza sa fie ca un peste din apa. Urniel te o vel saric macio pani andaro. To be a big fish. O sa fie un peste mare. page 192 of 294

Otorul ic macio baro. When the cat is away, the mice play. Cand pisica e departe,soarecii se joaca. Cana e pisica sidur, chermoso e chellspeche. To be as cunning as a fox. A fi la fel de viclean ca o vulpe. O ves a la fel de vicleanos sar ic vulpea. Irina Stoica â&#x20AC;&#x201C;Clasa a IX-a P1

8TH SESSION: YOUR HOLIDAY Ai fost recent in vacanta? Daca da, unde? Nu. Were you recently on vacation? If so, where? No. Sanas recento ande vacanta?da cai ,semas? Ni semas ande vacanta. page 193 of 294

Iti amintesti o vacanta petrecuta alaturi de familie si prieteni? Da. Imi amintesc de ultima vacanta petrecuta cu parintii mei la munte. Do you remember a holiday spent with your family and friends? Yes. I remember the last holiday spent with my parents in the mountains. Anestuca amintea cana sanas te pretenenta haitea fameliasa ande vacanta? Samas. Me amintea semas me mrodad aim radei cau mounte. Ce mijloc de transport ai folosit? Am mers cu masina tatalui meu care este foarte confortabila si spatioasa. What transportation did you use? I went with my fatherâ&#x20AC;&#x2122;s car who is very comfortable and spacious. So mijloc de trasporto folosit? Ghelam le masinasa le dadesa minro . Ai mai folosit si un alt mijloc de transport? Da. Am mers cu trenul si cu microbuzul. page 194 of 294

Have you ever used another means of transport? Yes. I went by train and bus. Tu folosai un alt mijloc de transport? Sanas. Me semas le trenosa e autobuzo. Povestiti ce ati facut dumneavoastra in aceasta calatorie. Am vizitat obiectivele turistice din acel oras, am organizat alaturi de familie si prieteni un picnic la iarba verde si ne-am distrat de minune. Tell what you did on this trip. I visited the sights of that city, I organized with family and friends picnic on the grass and we had a great time. Ce locuri si orase noi ai descoperit? Cel mai frumos oras vizitat de mine, care mi-a captat atentia foarte mult prin traditie, cultura, monumente, ospitalitate a fost Cetatea Sighisoara. What places and new cities have you found? The most beautiful city I visited, that captured my attention so much by tradition, culture, monuments, hospitality was Sighisoara Citadel. page 195 of 294

Exista diferente intre orasul tau si cel vizitat? Da, exista diferente foarte mari, Cetatea Sighisoara fiind un loc plin de cultura si traditie, monumente, etc. in comparatie cu orasul meu unde nu se intalnesc prea multe monumente, iar oamenii nu tin atat de mult la traditie. There are differences between your town and the visit? Yes, there are great differences, Sighisoara Citadel is a place full of culture and tradition, monuments, etc.. compared to my town which do not meet too many monuments, and people do not take so much from tradition. So diferenta si ande oraso chiro natal y colestar? Ce activitati s-au desfasurat pe durata vizitei? Am participat la un traseu pentru a cunoaste si identifica toate turnurile cetatii, am vizitat Casa lui Vlad Dracula, am ascultat soldatii din Turnul cu Ceas spunand â&#x20AC;&#x153;BUNA ZIUA!â&#x20AC;? in toate limbile cunoscute, am facut poze peisajelor de vis, am fost la piscina de acolo invatand cu aceasta ocazie si sa innot, am mers in clubul ARISTOCRAT. page 196 of 294

What activities took place during the visit? I attended a course to meet and identify all the towers of the city, I visited the house of Vlad Dracula, I heard the soldiers of the Clock Tower saying "Hello" in all languages known, I did dream landscape photos, I was at the pool there learning to swim on this occasion, I went to club aristocrat. So activitati sames pe durata vizitei? Care sunt activitatile tale pe durata vacantei de vara? Este implicata si familia ta? Pe durata vacantei de vara imi vizitez prietenii, merg in vacanta la munte, mare cu parintii, apoi in tabere cu prietenii, fac sport, merg la cumparaturi, ma odihnesc, citesc. What are your activities during the summer? Is involved your family as well? During the summer I visit friends, go on vacation in the mountains, at great parents, then in camp with friends, doing sports, shopping, I rest, read. Cum iti petreci Craciunul? page 197 of 294

Pe durata zilei stau alaturi de familie luand masa festiva cu ocazia nasterii Domnului, asteptand colindatorii si pe Mos Craciun, iar seara ies cu prietenii in club. How do you spend Christmas? On the day are taking festive meal with family at Christmas, carol singers and Santa waiting and evening out with friends in the club. Sar petrecism o Craciuno? Dar Pastele? Pastele il petrec ciocnind oua rosii cu familia si prietenii, iar seara ma intalnesc cu prietenii. But Easter? Easter red eggs cracking spend it with family and friends, and in the evening I meet with friends. Cristina Nae 窶田lasa a XI-a P1

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Jean Monnet High school

is a medium sized, regional public high school in Ploiesti, attended by 1620 students. It is situated in a region where the oil industry used to be the main economic industry developed in the area. Due to the recession, many people from the area became unemployed. Thus, the population was dramatically affected by this situation and many parents left their homes in order to search a job abroad. As a consequence, many children remained with their grandparents and brothers or sisters. This situation had a negative impact upon their school results. The staff of CNJM, fully aware of the economic situation in the area, is trying to find the best solutions in order to help their students overcome the present day difficulties and raise the quality in education. One of the paths taken is that of elaborating a strategy for involving our school in European partnerships, meant to find page 199 of 294

answers to their problems by collaborating with schools from other countries faced with similar problems. The results of the work in European partnerships were recognised by the Romanian Ministry of Education and Research by awarding it the title of European School 2004. The new policy of the school is to involve more and more young teachers in such projects in order to help them improve their competences and teaching techniques with a direct impact upon the quality of education and for a better insertion on the labour market. Another issue is that of trying to make parents become more active in supporting the school policy, for the benefit of their children and for raising the quality in education. CNJM prepares students during four years of studying in the following profiles: pedagogical skills, social- sciences, philology (intensive English, Spanish or German) in Romanian. Since 2000, the institution has had a section, extended from UPG from page 200 of 294

Ploiesti entitled â&#x20AC;?The Pedagogy of pre-school and primary school teachingâ&#x20AC;?. This college teaches future nursery and primary school teachers, preparing them in Romanian. The natural science laboratories (biology, chemistry and physics) are well equipped. The teachers are permanently interested in raising the theoretical and practical knowledge of their students, initiating programmes with school inside and outside of the country. This institute has competence in pre-primary and primary teacher education and basic education. It has good experience on collaboration with teachers in primary, secondary schools from Prahova County and the region as well as with other institution from the country and from abroad. As well, we have good cooperation with the parentsâ&#x20AC;&#x2122; community, local authorities, social and environmental NGOs. We are interested in future cooperation with other schools and institutions from the European countries because it will be a good opportunity to adapt and change the mentality of our school. We will participate in this project, contribute to the dissemination of experiences, methodologies and examples of good practices. Our website will be useful to get more page 201 of 294

experiences, competences in the educational field. It will recruit schools to participate in the network activities.

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German team

Sprachpartnerschaften für Deutschlerner an der LEB

Gemeinsam in Sprachpartnerschaften Deutsch miteinander reden

Die LEB bietet seit Jahren verschieden Kurse für Deutschlerner an. Dabei bemüht sich der Verein nicht nur um die Vermittlung der deutschen Sprache sondern auch um eine möglichst vielfältige Unterstützung der Migranten und gesellschaftlichen Integration in

bei der sozialen Deutschland. Ein Projekt, dass diese Bemühungen auf beste Weise mit dem Sprachelernen verknüpft ist ein Projekt, in dem page 203 of 294

Sprachpartnerschaften angeregt, vermittelt und begleitet werden. Es geht darum Sprachkenntnisse von Deutschlernern zu verbessern, wobei besonders Analphabeten erfahrungsgemäß die größtmögliche Unterstützung benötigen. Freiwillige Muttersprachler treffen sich mit Teilnehmern des Projektes und tauschen sich zu Alltäglichem aus. Themen aus Familie, Beruf und Freizeit stehen dabei im Vordergrund. Der Lerner soll seine mündliche Ausdrucksweise verbessern und die Sprache im Alltag anwenden können Hauptziel ist es, die kommunikative Handlungsfähigkeit zu verbessern. Dabei ist es durchaus erwünscht, dass Freundschaften, Bekanntschaften entstehen, die über das Projekt hinausgehen. Seit Januar dieses Jahres konnten wir erste Erfahrungen sammeln. Besonders Lerner aus dem Alphabetisierungskurs erreichen durch dieses zusätzliche Angebot schneller Lernfortschritte, sind motiviert und sehr dankbar für die zusätzliche Unterstützung. Sorbian – a minority language in Germany by Susanne Klingbeil and Katrin Klingbeil

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Summary:

Sorbian is one of the minority languages in Germany and belongs to the West Slavic languages. The language has been in use since the 6th century. Back then Sorbian was spoken in a territory which reached out from the rivers Oder, Bober and Kwisa in the East (today Poland) to the Saale and Elbe in the West. The Ore Mountains and the Lusatian Highlands were a natural boundary line in the South. In the North Sorbian settlement reached up to Frankfurt/Oder.

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The historic German name for the Sorbs was Wends. The Sorbs settled in Germany in the 7th century but lost their political independence already in the 10th century. The following immigration of Franks, Thuringian and Saxons and their annexion of land caused the decrease of the Sorbsâ&#x20AC;&#x2122; territory. But nevertheless, the original size of the Sorbian territory is well marked by Sorbian names of places and towns. Although the Sorbian language was influenced by immigration, wars and a ban on the language it is currently spoken by approximately 60, 000 Sorbs in Germany, living in Saxony and in Brandenburg. This bilingual Sorbian- German settlement area is divided in 8 administrative districts. Since the middle of the 19th century there have been two literary Sorbian languages: Lower Sorbian (around the city of Cottbus) page 206 of 294

Upper Sorbian (around the city of Bautzen) The Domowina is an umbrella organisation of Sorbian societies in Lower and Upper Lusatia. It bands together for example the Sorbian School Society, the Sorbian Association of Artists, the scientific society â&#x20AC;&#x153;Macica Serbskaâ&#x20AC;?, the Catholic CyrillMethodicus Association, the Sorbian Sports Club and the Society of Trade and Skilled Labour. In Saxony there are 9 Primary Schools and 6 High Schools where Sorbian is the language of instruction. In Brandenburg there are 6 Sorbian Primary Schools. Both, Cottbus and Bautzen have a Sorbian Gymnasium. In addition 41 schools offer to learn Sorbian at school. There are even some day care centers (nursery schools) where children can learn Sorbian in a playful way through communication with educated staff.

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Sorbian has got a lot of dialects and varieties, which are different on all levels of the language system.

The Sorbs in Germany

Name: Upper Sorbs Living in : Upper Lusatia (region of Bautzen â&#x20AC;&#x201C; Saxony) people : 40.000 Language: Upper Sorbian

Lower Sorbs Lower Lusatia ( region of Cottbus â&#x20AC;&#x201C; Brandenburg) 20.000 Lower Sorbian

Culture Language

Location of the population, tribal division, history

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The Sorbs started to settle by the rivers Elbe, Spree and Neisse in the 6 th century.

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Then they divided up into 2 groups and took their names from the characteristics of the area where they had settled. They were separated from each other by a wide and uninhabited forest range. Former geographers noted some more small Sorbian tribes (Glomacze â&#x20AC;&#x201C; Dolomici, Milceni, Chutyz, Sitice) â&#x20AC;&#x201C; but they do not exist anymore- only the big ones survived. Time went by and Lusatia, the Sorbian territory became part of Poland. However it returned back to German rule before 1031. Agriculture developed very rapidly in Lusatia, and is still very important for the regionâ&#x20AC;&#x2122;s economy. Then colonization by Frankish, Flemish and Saxon settlers intensified. At that point the Sorbs lost their political independence and their territory began to decline. 1327 the first prohibition on using Sorbian (as page 210 of 294

language) in some German cities appeared (Altenburg, Zwickau, Leipzig). The Thirty Years War (and Black Death) caused a terrible devastation in Lusatia and the Sorbs as a population declined. This led to further German colonization and Germanisation. In 1667, a few years further, the Prince of Brandenburg ordered the destruction of all Sorbian printed materials. He wanted only one German culture. At the same time the evangelical church supported printing Sorbian religious literature (but mainly as a means of fighting counter- reformation). Time went by and more bans on use of Sorbian language, practise of Sorbian culture, appeared. No wonder, emigration of Sorbs increased, mainly to Texas and Australia. In 1848 the Sorbs signed a petition to the Saxon Government in which they demanded equality for the Sorbian language with the German one in churches, courts, schools and governments departments.

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In 1871 whole Lusatia became part of united Germany. The Weimarer Republic guaranteed constitutional minority rights but did not really practise them. Throughout the Third Reich Sorbs were described as a German tribe who spoke a Slavic language. Sorbian costumes, culture, customs and even language was said to be no indication of a “nonGerman-origin”. The Reich declared that there were no “Sorbs” or “Lusatians” – only “Wendishspeaking Germans”. They were not accepted as an own population. But it was their “luck” … because being German meant for them: to be not prosecuted or persecuted. The Nazi were sure: The Sorbian culture would under this oppression decline and finally vanish automatically. Young Sorbs had to go to the army and consequently had to fight at the front. The defeat of Nazi Germany changed the Sorbs’ situation considerably.

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The East German authorities tried to counteract this development by creating a broad range of Sorbian institutions. Then they were officially recognized as an ethnic minority. More than 100 Sorbian schools, a Sorbian theatre and several academic institutions were founded and Sorbian societies re-established. The number of Sorbian speaking people increased rapidly again. But that was not the â&#x20AC;&#x153;happy endingâ&#x20AC;? of the sorbs-story during the GDR (German Democratic Republic) because the Sorbs caused the communistgovernment plenty of trouble, mainly because of the high level of religious observance and resistance to nationalisation of agriculture. But after reunification of Germany (on the 3 rd October 1990) the Lusatians made efforts to create an autonomous administrative unit. Although Germany supports national minorities, nowadays the Sorbs claim that their aspirations are not sufficiently fulfilled: Upper- Lusatia (so the Upper Sorbs) still belong to Saxony LowerLusatia (Lower Sorbs) belong to Brandenburg. They want to be an autonomous nation on own land.

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To sum it up: Since their settlement in Lusatia (in the 6 th century) the Sorbs had to go through rough times. They were always forced to adapt to German culture and were not accepted as an own folk with own land. Just because of the reason that they had never given up (throughout 1400 years) they still exist- or at least their culture survived. Now there are about 40.000 â&#x20AC;&#x201C; 60.000 Sorbs (differs from the source) living in Germany Culture

Culture is a word that includes so many points: Religion, language, customs, traditions, sport, food and drinks, family life, everyday life, clothes, high days and holydays, superstitionâ&#x20AC;Ś Superstition:

There is this midday- woman which the Sorbs believe in. This is actually very brutal and horror-film-like. She kills (with a reaping hook) people, who are out in the field. She always appears page 214 of 294

between 12 and 1 pm. Thatâ&#x20AC;&#x2122;s why you will never see any Sorbs out in the field working around the midday time (because they are afraid of the midday-woman). In addition Sorbs believe in Aquarius - a synonym for water-gods, whereby the Aquarius has in contrast to mermaids a rather dangerous reputation. Consequently Sorbs are usually not very keen on going swimming just for fun. They try to avoid watercontact and are pleased to be on the safe land. They strongly believe that the dragon (in any appearance) is a symbol for luck and much money Religion:

Since the beginning of the 19th century most of the Sorbs used to be evangelic (or Protestant). But the oppression of Sorbs during GDR-Times caused a decline in cultural- consciousness and â&#x20AC;&#x201C;identity. Then there happened to be a change (when this minority got aid again) to a more catholic direction since 1987 Germany allowed Sorbian church services. Sorbs are a population with a high level of piety. Churches are page 215 of 294

really well-kept and looked after. a lot of crucifixes are to be seen in front gardens and on the wayside in Lusatia. Clothes: The Sorbs do have traditional costumes which elder people wear everyday and the young ones only on Sundays and on holy days. They differ from region to region and are rich in decoration, embroidery and encrusted with pearls. These specific costumes are aimed to be a mean of identification. In addition to the traditional costumes Sorbs designed the socalled â&#x20AC;&#x153;blue-print-artâ&#x20AC;? which can be found in many Sorbian households and is sold in Sorbian handy-craft shops

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Drinks and food:

Spreewald-cucumbers (Upper-Lusatia), pyramid cake from Cottbus, the German wedding soup, potatoes boiled in their jacket with curd cheese and linseed oil, fried potatoes with bacon and onions, millet-seed-milky-porridge, pancake with butter and cinnamon. Sport:

Of course Sorbs do sport – any kind. There is the “Serbski Sokol” which is the umbrella organisation for Sorbian sport clubs.In 2008 the Sorbian national soccer team took part in the European national-minority tournament (hold in Switzerland).They did not win but played quite well. Spreewald is a region in Upper-Lusatia, this region is famous for its idyllic rivers and canoe-tourism, one can either rent a canoe or go on a canoeing trip with a “driver” – like in Venice.

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Family life:

They are attending special schools and have bigger families. Each family has about 5 children which leads to a strong company. Customs:

Most of the customs arose from the farmer-calendar: Setting up the May-tree (done on the 1st of May): Men bring the tree and fix it on a steal-pole, women decorate it with 2 flat rings and colourful ribbons. Then they celebrate the spring and oncoming harvest which will hopefully be rich, and during the night time they are not allowed to leave the tree alone because if someone from a neighbouring village manages to steal the tree or cut it off then the affected village is not allowed

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to do the setting up of the May tree for the next 7 years and it is shame for the whole village. Cock cutting:

If there was a good harvest and everything is done, it is time for a kind of “Thanks-giving”. They choose a harvesting-king by a very interesting competition. Men have to ride a horse and (lap by lap) they have to try to ride through a decorated bow with a dead cock hanging downwards. The one who manages to tear off the cock’s head - is the king. The women can prove their skills as well and may became harvesting-queen by (for instance) egg-carrying on a spoon but this is obviously not as spectacular as the cock-cutting Birds Wedding:

Hold on the 25th of January. This custom is derived from the times before Christ: when people gave sacrificial offering to the natural gods in order to introduce a good year and well being. page 219 of 294

Nowadays as believing in natural gods disappeared parents give sweets to their children. The kids see it as a payback from the birds, which were fed from the kids throughout the whole winter. Children consequently feed the birds thoroughly throughout the whole winter every year Moreover Kindergartens (nursery schools) and Primary schools design the whole day as a birds’ wedding. Children wear birdcostumes, sing songs and re-play the birds-wedding. Zampern:

It is another custom to get rid of the winter- and evil demons. On carnival’s Tuesday young people go from door to door and collect money for their carnival party. The donator gets a shot – (liquor) and a soft hit with a birch’s branch (this action banishes evil spirits). Holy days:

Holy days due to the church-calendar are very important for the Sorbs. Easter is the most page 220 of 294

important one and connected with following traditions egg-rolling (down a hill) egg-painting (special method – with wax) Easter-water (splashing, washing, drinking) Easter-bonfire Easterriders (decorated and well-dressed groups of horse-riders announce the resurrection of Jesus Christ by riding from village to village, there is an official Easter-rider-time-table every year. Language

Sorbian is a minority language in Germany and belongs to the Western Slavic languages. Historically Sorbian is also known as “Lusatian” or “Wendish” or “Slavic” (which is nowadays unusual and kind of rude because many Sorbs consider these words to be offensive). Lusatia is now the name of the region where Sorbian is spoken. Sorbian is closely related to Polish, Czech, Slovak and Kashubian. There are 2 literary languages: page 221 of 294

Upper Sorbian (Bautzen): spoken by about 40.000 people in Saxony. Lower Sorbian (Cottbus): spoken by about 20.000 people in Brandenburg. In the home areas of the Sorbs both languages are equal to German (e.g. bilingual signs). Sorbian has got lots of dialects and varieties which are different on all levels of the language system. Language preserves and supports culture. If a language of a folk is about to extinct – the culture is about to extinct as well. By the end of the 19 th century there were 150.000 active speakers. Today there are much less: 60. 000 people say “Yes, I am a Sorb and understand Sorbian”. But only 20.000 people are active speakers. First Sorbian texts appeared in the 16 th century and were mainly translations of religious texts (Old and New testament).So this language has been in existence for about 1400 years and there are many Sorbs who work on its further existence. page 222 of 294

What efforts do the Sorbs make in order to preserve their language? First of all there is this umbrella organisation of Sorbian societies in general, called DOMOWINA (originated 1912, then forbidden by the Nazi- regime and after World War II re-established). This organisation is very important and bands together: The Sorbian School Society The Sorbian Association of Artists The Scientific Societ â&#x20AC;&#x153;Macica Serbskaâ&#x20AC;? The Catholic Cyrill-Methodicus Association The Sorbian Sports Club The Society of Trade and Skilled Labour The Sorbian School Society works together with the Witaj- Project which was founded page 223 of 294

in 2001 in order to revitalise Sorbian. The results up to now are: In Saxony there are 9 Primary schools and 6 High schools where Sorbian is the language of instruction. In Brandenburg there are 6 Primary schools. Both (Cottbus and Bautzen) have a Sorbian Grammar school. In addition there are 41 schools which offer Sorbian as a Second language at school. There some day care centres (nursery schools/ Kindergartens) where children can learn Sorbian in a playful way through educated staff. One can study Sorbian culture and language at the University of Leipzig, even other German and International Universities offer courses facing this issue. They are researching and teaching this language and culture. Of course another and important mean to preserve language are libraries. The Sorbs have …unfortunately… only one library, which is at the same time their National Library. Moreover, the Sorbs have their own newspaper: in Upper-Sorbian - “Serbske Nowiny” (means Sorbian news) and is published 5 times a week. Once in a month a German issue of the “Serbske page 224 of 294

Nowiny” is published. The Lower-Sorbs have a newspaper called “Nowy Casnik”. Both newspapers get aid- payments, because the amount of readers is simply to low. Another important point to mention: the Saxony radio channel “MDR 1 Radio Sachsen” broadcasts approximately 22h in UpperSorbian language. They talk about Sorbian news and play Sorbian (and of course European) songs. The Special thing is: They even have a show for the young Sorbian generation, where they talk about current sports- or party events and introduce Sorbian newcomer bands. This “youth-show” is hold by experienced Sorbian radio hosts and young Sorbians who are studying journalism. In Europe such an acknowledgement/ a concession (a youth-radioshow that is hold for much less than 40.000 listeners) is very special and unique. This show exists since April 1999 and was expanded up to 2h per week this year.

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On the Internet (live-stream and media centre) one can listen to shows having missed. The technical opportunities nowadays offer a huge and new chance for Sorbs (or minorities in general) to keep their language and culture alive. The MDR 1 does not only broadcast a Sorbian radio show – they hold a TVshow as well. Since 1992 they have “Wuhladko”. In addition to that they broadcast the famous and traditional kids film (called Sandmännchen) on Sunday evenings. To sum it up: Sorbian (the minority language) differs that much from German that we are not at all able to understand what they are talking about. Sorbian has got 2 sub-languages which differ not that much from each other and has (like any other language) different dialects and varieties.

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This language is about to extinct because less and less people are able to speak Sorbian. Fortunately there are many efforts made in order to prevent the extinction of that language: Newspapers / TV / Radio / Schools/ WITAJ- Project/ umbrella-org. â&#x20AC;Ś These things are very important because one day when the language is dead - the culture dies as well. And thatâ&#x20AC;&#x2122;s what nobody wants we still want to have an Europe with many different cultures.

Sources: http://de.wikipedia.org/wiki/Sorben http://www.sorben.de/ http://www.sorben.org/ http://www.mdr.de/sorbischesprogramm/rundfunk/verteilseite1592.html http://www.cottbus-und-umgebung.de/a1s0i96si0.html page 227 of 294

http://www.tourismus-sorben.com/de/ http://www.domowina.sorben.com/index.htm http://www.serbja.info/wobsah.htm Peter Kunze: Die preußische Sorbenpolitik 1815–1847, Schriftenreihe des Instituts für sorbische Volksforschung Nr. 52, VEB Domowina-Verlag, Bautzen 1978 Die Sorben/Wenden in der Niederlausitz, Domowina-Verlag 2000. ISBN 3-7420-1668-7 Peter Barker: Kirchenpolitik und ethnische Identität. In: L topis. Band 53, 2006, Heft 1, S. 52 ff., Ludowe nak adnistwo Domowina, Budyšin/Bautzen 2006 Ernst Tschernik: „Die gegenwärtigen demographischen, volkskundlichen und sprachlichen Verhältnisse in der zweisprachigen sorbischen Lausitz“, Sorbisches Kulturarchiv XXXII, 22D

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Projects carried out during the GRUNDTVIG- partnership by Carola Schulze and Katrin Klingbeil

Projects, which are “low level” and designed especially for certain learner groups, take into account the micro social aspects of the individual learner as well as the macro social aspects of the target language (culture, art, politics, science and economy…). In so far it is necessary to address different layers of these aspects which make up a nation. Abstract cultural patterns and political structures are applied to the “real life” (the everyday life) of the common people. Following projects, carried out during the GRUNDTVIG- project, illustrate this: 100 years International Women’s Day – “Tracks and Visions” Project planning:

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The participants of the language course wanted to know more about famous women who left tracks in areas such as politics, sports, arts, cultureâ&#x20AC;ŚThe women should come from all over Germany or they should be a local women (Rathenow and surroundings). Furthermore they should have lived in different eras. They should be scientists, artists, fighters for womenâ&#x20AC;&#x2122;s rights, explorers, athletes, business womenâ&#x20AC;Ś Together we decided to explore (investigate further) the lives of two politicians, an athlete, a bishop and an artist. The material collected, from books, from the internet, interviews and face to face meetings, were compiled by the learners either working with a partner or in groups. Project realisation: The outcome of investigating the lives and the outstanding achievements of the women were biographies which not only mirrored their lives but took into account the relevant societal and political circumstances. The learners arranged posters with texts and pictures and put them on display. The posters and other page 230 of 294

material were displayed in an exhibition in our school. During a project week the language class met German visitors, presented their posters and guided through the exhibition. After the teacher and some students gave little presentation there was a discussion about the achievements and the lives of the women.

Follow up work concerning the project: In class the group evaluated the project. For learning purpose the students were ask to present the biographies of the other learners and to answer question regarding their presentations. The teacher tried to interfere as less as possible, only when the learners had page 231 of 294

questions or when it was necessary for understanding and for supporting communication. Therefore various methods are used (scaffolding, echo, TPR …). Typical German? – Ways to Interculturality Project planning: Like the project mentioned before this project was born out of the group’s ideas. “Eating and Drinking is Good for the Body and for the Soul” this is an old German saying. But this is not only true for Germany – people eat and drink all over the world – eating and drinking is part of a nation’s culture. From this point of view this topic was very convenient for getting to know the different culinary background of the students. Ordinary things often make out the specialness – differences and commonalities arouse interest and motivate to communicate orally. Again, the main aim in second language acquisition is the ability of communicative interaction.

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The students designed a whole catalogue of question: Project realisation: On the occasion of our "intercultural week" the students planned together with the teacher how to represent the work of their project. I addition the German students prepared activities so that the week was used for exchange of information and various encounters. In cooperation with the "Optic Park" and the "Green Classroom" we had a workshop about the German favourite drink - coffee. There was a lecture about the African Continent including many pictures, music and typical items from African countries.

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The German and the international students spent a whole day together (which was planned by the language students). Each student prepared a meal being typical for his country. Before we enjoyed the meal every student talked about the meal he/she prepared, customs, mannersâ&#x20AC;Ś typical for his/her country. And while eating together really nice and lively discussions going beyond that given topic came up.

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Follow up work concerning the project: How do people eat? How do they cook/prepare meals? How, where and when do they eat? What do people aet for what purpose and reason? ... Obviously this topic offered a lot of opportunities for various teaching methods. Students worked on their own, with a partner or in a group and developed consequently all parts of language competences.

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During the week after the “intercultural week” we evaluated all activities. While doing so there came up the idea to create a small but nice cooking book including all recipes. “The way to man’s heart is through his stomach.” This project accounted for the development of willingness to be open- minded and curious about other cultures, their customs and their traditions. This topic seems to be low threshold but has actually effective consequences in regard to the integration of minorities, development of tolerance and intercultural cooperation.

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Language Partnership Open Your Mind - Come Together Develop your Speaking Skills at leisure and learn about Cultural Perspectives Methodology and Objectives The ability of communicative interaction is the main aim of second language acquisition. In Germany we work with German (as a Second Language). Consequently the tutor will be a native German speaker and the tutoree will be a learner of the German language. The learning partnership Open Your Mind - Come Together in the LEB Prignitz- Havelland e.V. is based on the communicative approach. Humans are inherently social beings. Individual cognitive factors in Second Language Acquisition (SLA) cannot be assessed apart from the learnerâ&#x20AC;&#x2122;s social context. Two levels of social context can be distinguished: micro social focus (potential effects of page 237 of 294

immediately surrounding circumstances) and macro social focus (broader cultural, political & educational environment).The core issue is the development of communicative competence, as SAVILLE – TROIKE (2003) put it. Communicative competence is “what a speaker needs to know to communicate appropriately within a particular language community” involving grammar (in a wide sense), discourse, sociolinguistic components (when to speak or not, what to say to whom, how to say it appropriately in any given situation). Therefore SLA is from a sociolinguistic perspective embedded in social context. Learning is seen as a collaborative affair; language knowledge is socially constructed through interaction. Cooperative learning and peer to peer tutoring are strategies in which pairs or small groups (the language partnership and the activities are based on pairs but in the course of interaction the pairs act in smaller or larger groups) gain from each other’s effort. Both strategies are implemented in the language partnership (regarded as tools to achieve understanding and development for each of the partners). They are self regulated processes which page 238 of 294

include self regulated learning characterized by self-observation, self-judgment (self-evaluation and self-reactions (reactions to performance outcomes). To the extent that one accurately reflects on his or her progress toward a learning goal, and appropriately adjusts his or her actions to maximize performance, he or she has effectively selfregulated. The Setting The LEB offers various language courses, which differ in methodology, in aim, length and requirements (prerequisites): Integration Course Alphabetisation Course German for Work ( the job ) Orientation Course The Learners The adults who take part in courses have widely different social backgrounds. They used to work for instance as an engineer or as page 239 of 294

a herdsman for goats. The students are between 18 and 60 years old and 80 per cent of them donâ&#x20AC;&#x2122;t have a job. They come from different countries of the world such as Nepal, Iran, Pakistan, Afghanistan, Viet Nam, Australia, East Europe, Slovenia, Bosnia or Czechia, which means that sometimes there are great differences in religion or tradition. People of different confessions meet and learn together. At the beginning the communication is very limited because most of the learners/immigrants only speak their mother tongue (some English or another foreign language). This illustrates how challenging it is to teach a group of learners which is such a patchwork. By means of a placement test and a teacher/student conversation the learners are classified in different learner groups. Some times ago there were a lot of Ethnic German Russians attending the courses. Whole courses were filled with Russian students. Back than the school took this into account and offered a wide range of supporting measures to meet their needs.

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Key Competences

Linguistic competence: The ability of communicative interaction is the main aim of second language acquisition. The main aim of these learning partnerships is to gain confidence in communicative action and improve the linguistic skills (speaking and listening comprehension). The advantage of the partnerships is that the learners are â&#x20AC;&#x153;freeâ&#x20AC;? from teacherâ&#x20AC;&#x2122;s monitoring. It is easier for them to overcome the inhibition to speak, to try out acquired vocabulary, phrases etc. Social and civic competence: These competences embrace three aspects: personal, interpersonal and intercultural competence and are being linked to personal and social well-being. Civic competence, and particularly knowledge of social and political concepts and structures (democracy, justice, equality, citizenship and civil rights) equips individuals to engage in active and democratic participation.

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Cultural awareness and expression: The language partnerships are connected with some different outings and cross thematic events/presentation. Cultural competence as the ability, very much in the sense of holistic learning and living, to engage one’s senses for the training and learning process in a conscious and deliberate way, to convey aesthetic sensations, and to use the psycho-social functions of culture in learning processes, for instance those of language, art, music, dance or history. Contents of the Language Partnership The content of the meetings (partnership) are linked to the course’s structure but are handled very flexible – current political or local events/topics and topics which the individual learner or the partners are interested in are picked up and dealt with during the meetings. Additional there are meetings which are cross thematic and offer an integrated approach to several topics. They give new input and are especially suitable to increase the learner’s motivation. Possible sessions (topics) are: page 242 of 294

Hello – Get to know people How are you? – Meeting people and talking What time is it? - Daily routines What happens? – During the day, CV Food and Drinks How much is it? – Shopping This suits you… – Orientation in the shopping mall Healthy and fit – Body and health Welcome – Orientation in town, going by bus, train… I work for…- job routine Rooms, kitchen, bathroom – Furniture, flat Additional material – Travelling, the media, lifestyle, holidays… The vocabulary is related to the topics and question/answer prompts as well. Teacher and tutor are planning/discussing the meeting in advance. If the tutor wants he/she can get some material related to the topic and some advice for focussing on certain phrases/ vocabulary.

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Pictures

Food/drinks, the Menu conversation /small talk in a restaurant

“Kitchen stories”

Off we go to the restaurant/pub

Cooking, cutlery, ingredients… page 244 of 294

Going shopping. How much is it?

Orientation building site

town,

traffic,

L채ndliche Erwachsenenbildung Prignitz- Havelland e. V.

Full legal name of the institution: L채ndliche Erwachsenenbildung Prignitz- Havelland e. V. Type of organisation: Adult education provider Commercial orientation: not for profit

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The L채ndliche Erwachsenenbildung PR-HVL e. V. (LEB) was founded in 1991 and is active as education and project carrier in the rural area in the north and northwest of Brandenburg, having seven different locations. Since its foundation the LEB has developed from an education carrier, which was only active in the field of rural education for adults. It has now become an education partner with various business activities. This is reflected in the wide range of projects the LEB carries out. In the education sector this includes basic education for disadvantaged adults, vocational training, language courses for immigrants, integration measures for immigrants and projects in cooperation with Primary- and Secondary Schools. The learners of the language courses are immigrants from all over the world but come mainly from Eastern European countries. The LEB also organizes regional wide integration language course with vocational orientation especially for young learners and single mothers. In this partnership the staff and learners interchanged experiences and materials with the other institutions regarding the methodology and didactic of SLA (see projects) and participated actively in the design of the second

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part of the manual, devoted to cultural aspects of a minority group in Germany: the Sorbs.

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Greek team

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The description of the Greek project team

by Timoleon Theofanellis In Greece, the participating organization is the Teacher trainer office of the North Aegean islands. Teachers working on islands are, most of the times, newly appointed in the job and, consequently, need guidance both on pedagogical issues and on their subjects of specialization. Our job is to help them on their requests a part which is quite important, as, during the first years, teachers often form attitudes that will accompany them throughout their whole professional life. Our main task is to visit schools, organize and implement exemplary teaching sessions for students and teachers, attend teachers during their teaching in class, organize seminars, meetings, workshops and so on, in order to achieve our common goals. When we started participating in this project we carried out a research as far as the current situation of existence of minorities in Greece (and in our area, specifically) is concerned. We found, read and shared this information with our partners. Unfortunately, page 250 of 294

although minorities exist in our area of responsibility, there are no special schools for them. The minorities consist of work immigrants, who learn Greek on a-need-to-know basis. Some years ago there were some seminars for them to help them learn the Greek language. Nowadays, most of these workers have left Greece due to the economic recession. We have also looked at another possible angle which was local accents. The coordinator didnâ&#x20AC;&#x2122;t think it was relevant for the project, so we had to change course. The material produced on the subject is posted on the project web site. We also produced material on the effects of other cultures on the Greek language. Another aspect that we looked was the situation of the Roma in Greece, but we did it only through bibliographical research. After these we suggested the production of activities used in teaching English as a foreign language or other official language taught in schools (French, German or Italian). This was accepted and that will be presenting in this document.

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We followed the general ideas of the coordinator institution. Our students were a school for adults in the city of Mytilene. At first, we wanted to find the learnersâ&#x20AC;&#x2122; interests. We did this without using a questionnaire but we used a combination of focus group and brainstorming. We separated students randomly in teams of four students per team and, giving them 10 minutes, we asked them to come up with five subjects. We collected this on the board and thus we created the questionnaire and students selected three choices from all the suggested options. Each time two groups were active. The length of the activities was short and an activity continued when the students showed special interest in continuing it. Not all the teachers wanted to participate, so at some point we used other partners available such as NGOs or other organizations such as counseling centers.

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Our activities are the following:

Tea time

At the school for adults in Mytilene we spoke about â&#x20AC;&#x153;tea timeâ&#x20AC;? in England. Students have shown an interest on the habits of English people. We prepared and organized a tea party in the classroom involving students in the preparation of it. After the introduction made by the teacher (in which she described the why and how of the specific routine), we actually had tea and assortments. We read information about the recipes and the habits and we tried to reenact them. It was very interesting, all the students participated -even those who were inactive in everyday class and with general distant of other activities of the general school life. The whole situation was lively and students learned while enjoying themselves. Words, phrases were learned easily and remembered for a long time after the activity.

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2. Watch a movie. We selected a British TV series from the â&#x20AC;&#x2DC;You-Tubeâ&#x20AC;&#x2122;. The teacher prepared the essential words (like companion) used in the 20 minute film. We watched the movie with English subtitles, discussed it with some basic and abstract questions to ignite conversation of what it was about, and then they had to read the words at home. During the next class we watched the movie again. We found that most of the students understood far more than they did the first time and were able to communicate effectively on the subject. They were activated; they asked and were taught how to add subtitles (technical). Some said they will carry on watching it at home in teams or on their own. So this activity and practice was not a onetime thing but a practice that they intend to carry on.

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3. Discuss current issues We selected a subject on the news and found appropriate relevant material on English newspapers, on radio and if possible on video. We formed a contract with the students to speak only in English. We read it in teams of four, where all read the same piece of news. Then each team presented it to the others, listened to it on the radio or watched a relevant video. Finally, there was a debate on it page 257 of 294

with two teams making specific points and trying to oppose each other. The debate questions were formed after discussion and 5â&#x20AC;&#x2122; maximum were given to each team to support their view. A judging team was formed composed by the teacher and two students. Each one had to give 10 points maximum for each question for the support of each question. The whole thing was made theatrical like a TV show so that students indulge in it and become activated. This was a very successful activity, but as it is time-consuming, it can be used 3 to 4 times a year and on subjects that the students are very interested in.

While teaching a second language we shall aim to achieve the ability to communicate. That means students should be encouraged to produce speech not only grammatically correct but also appropriate for every situation/context. By situation/context we refer to the place the people are, the connections between them page 258 of 294

and the subject they are talking about. In every situation different levels of language/speech are used depending on the place and the subject of the communication taking place. An important aspect of face to face communication is that the participants donâ&#x20AC;&#x2122;t know the reaction of the other people in advance. A communication activity should be based on a reason, the more real (authentic) that reason is, the more successful the activity will be. 4. Real life activities That is the reason we based our activities on authentic situations our students might face. Mytilene is the capital of Lesvos, it has a port and an airport. From spring to autumn many tourists visit our island. It is very common for information especially regarding streets and directions to be asked. So, we practiced dialogues on asking and giving directions either using a map in the classroom or going outside to make it more real. Visitors usually ask information about the food, so we learned most of the cooking ingredients and cooking instructions. We tried them using â&#x20AC;&#x153;skypeâ&#x20AC;? with a school we cooperate within an eTwinning project. page 259 of 294

We did other activities like walking around the town to see specific attractions of our town and describe them to each other, as if one was a tourist and the other the local.

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In all the activities students learned while enjoying themselves.

Thank you all page 261 of 294

To promote these activities we created a poster.

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We evaluated the activities by discussing their results with the students and if they would like to repeat them. At some points they suggested changes which were tried and included in the suggestions.

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Ottoman impacts on LESBOS’ ISLAND CIVILISATION

HISTORICAL ELEMENTS by Stratis Anagnostou - historian For centuries, many nations were living under the regime of Ottoman Empire, like the Arabs, Armenians, Jews, Africans, Serbs, Bulgarians, Romanians, Greeks. So, the Ottoman Empire was a mosaic of many languages. The official language was the Ottoman, which was a mixed language with Turkish, Arabic and Persian words in the Arabic alphabet. All the nations were living separately mainly in villages or districts. So, each nation could develop his own language. But several Christian communities had to communicate with the official state in the Ottoman language, so, they learned to speak the language fluently. That was the main reason, why a lot of Turkish words inserted the Greek language, a part of them without alterations. For example the Turkish word “duvar”, meaning wall, is used today in the Greek language as

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“duvari” and “dolap”, meaning cupboard, imported in Greek as “dulapi”. In the 19th century the Balkan nations arrogated their independence. The Greek revolution began in 1821 and finished in 1830. This year the Greek state was established. From 1830 since 1922 Greece and Turkey were involved in three wars. In 1912 during the Balkan wars our island, Lesbos or Mytilene, was occupied by the Greek naval forces and in 1923 annexed officially with Greece, after the Treaty of Lausanne. This Treaty enforced the two countries to exchange the two minorities, the Christian minority of Turkey and the Muslim minority of Greece. There were two exceptions: The Christian minority of Istanbul, of Imbros Island and Tenedos Island and the Muslim minority of West Thrace. So, today in Greece the only recognized minority is the Muslim minority of West Thrace and the same of the Dodecanese islands, which annexed in Greece in 1947, after Italy’s defeat in the World War II.

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Mytilene was always a Greek island during the ancient, roman and medieval period. During the ottoman period (1462 -1912) Muslims were always a minority. Especially in the last years of the 19th century Muslims were only the 10% of the total population, that is 100.000 Greeks and 10.000 Turks. For 450 years Greeks and Turks of Mytilene lived together. As the Ottoman â&#x20AC;&#x201C; Turkish language was the official language, a lot of words were lent to the Greek language. Those words remain since today in our language and especially in villagesâ&#x20AC;&#x2122; idioms. Almost all the villages of Lesbos located in the main land, far from the sea and the communication among them was problematic. The only way to communicate was through pathways, so animals were used for this reason. This isolation lead to the creation of many local idioms. In these idioms many Turkish words survive until today. Older people in the villages speak in those idioms. The official Greek language has expulsed many Turkish words and replaced them by Greek ones. The same tactic was followed in the name of some villages or areas. So the Muslim village of Balcik has

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renamed in Nees Kydonies, in honor of a former Greek town in the opposite of Lesbos’ coast that is called today “Ayvalik”. After the exchange of the populations in 1923 the Turkish-Muslim minority of Mytilene was relocated in Turkey and almost 2.000.000 Greek-Christians who were living in Asia Minor came to Greece and about 30.000 of them inhabited in Mytilene. So, many Muslim monuments in Greece and especially in Mytilene were destroyed and some mosques were transformed in churches. Many Christian monuments in Turkey had the same luck. In our visit in Mytilene and in some villages we will see some Muslim monuments, mosques, hamams (public baths), schools, and traditional wooden ottoman houses. Today many Greek surnames are Turkish words, though people perhaps ignore their origin. Many Greeks and Turks, especially young people, desire the conservation of the Christian monuments of Turkey and the Muslim monuments in Greece. They visit the birth land of their page 267 of 294

grandfathers, try to create a new relationship between the two countries. So some Muslim monuments in Lesbos are under reconstruction and some of them became museums or cultural centers. Our target is, as teachers, to educate our students to respect our neighbors, their language and their culture. Turkish world

duvar dolap manav bakkal fistik karpuz pazar

Greek world (Latin and Greek alphabet) duvari ) dulapi ( ) manavis (Âľ ) bakalis (Âľ ) fistiki ) karpuzi ) pazari )

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Meaning

wall cupboard greengrocer grocer peanuts Water melon Market

Loan words in Greek language

edited by Ariadne Dimitraka Beyond all dispute Greek civilization, at least during the last centuries, has got elements from both Eastern and Western cultures. This is a reality, which becomes obvious in everyday life and behaviour of Greek people as well as in Modern Greek Art, in religion and in a variety of other areas of activity. However, substantiating these evidently distinct elements presupposes apart from research, deep knowledge of the cultural elements coming from Western and Eastern civilizations, which is not always feasible. One special element of culture, in which cultural borrowings can be researched /examined, is language. The Greek language has been spoken by millions of people throughout more than 3 millenniums. Through this period speakers of the Greek language have been in touch either as conquerors, (or) conquered, (or) page 269 of 294

merchants, (or) intellectuals or mere recipients of diversity, with various civilizations both of West and East. So, as a matter of course, the Greek language was engrafted with elements of the other languages with which its speakers have been and are still in touch. This phenomenon is called Linguistic borrowing. The same name though, applies to the procedure through which one linguistic element goes from the one language to the other. Regardless of its name, linguistic borrowing has been a natural way of enriching language and is sometimes the basis for differentiation of style. Linguistic borrowing involves all parts of language, that is phonological, morphological, syntactic, semantic and lexical in particular. The Turkish language loaned to the Greek a lot of linguistic elements most of which are today integrated into Greek phonology and morphology.

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In the field of Phonetics there are some phonemes, especially in dialects of modern Greek, like Pontic Greek and Cappadocian. In Pontic Greek, aged speakers of the Greek language maintain the close back vowel and the close front vowel of the Turkish language as well as the order of the aspirated close consonants. The same vowel phonemes exist in the Cappadocian and in some Cappadocian idioms the vowel harmony is used. In the field of Morphology the Turkish language loaned to the Greek certain suffixes, some of which are still used in Modern Greek: – (Turk. –li/l ) e.g. (sm who has got a lot of money), (sm who has got a moustache) ( Turk. –ci/ c ) e.g. (tinsmith), (taxi driver) (roll seller) ( Turk. lik /l k ) (pocket money), (teaching, colloquial usage), (presidency, colloquial usage)

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In the field of Syntax, the influence of the Turkish language was almost trifling, obviously because of the completely different syntactic structure of the two languages. What the Greek language borrowed from the Turkish language are some phrases, the Greek version of which constitute set phrases of modern Greek such as: : get hold of : come to my mind : µ : fall by the wayside µ µ : catch it In the field of Vocabulary Greek loanwords from the Turkish language are numerous. They mainly belong to the following categories: cooking clothing & furniture objects of everyday use / usage human : stuffed vine leaves without minced meat page 272 of 294

: meatball : snack : : cream filled pastry : kebab : collar : sofa, couch : stove : pocket : brazier : divan, couch : cup : lighter : cap : bag : brasshat : greengrocer page 273 of 294

: guest

: : shepherd : nanny : jinx : drunkard Last but not least, a lot of Greek surnames are formed from words of Turkish origin, like <kalfa = apprentice tailor, <sefer= route, <bodur = small, short

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The Roma People in Greece

edited by Timoleon Theofanellis The Roma have lived in the territory since fourteenth century. The Romani language of the European Roma carries the traces of their long sojourn in Greece within its considerable Greek vocabulary. Throughout their history in Greece, the Roma were regarded as "aliens of Gypsy descent," until in the 1930's finally, a small group of them, the by then Muslim Roma, were given Greek citizenship. In the 70's it was rewarded all Roma in Greece. Still, it is a very difficult mission for many Roma to get official documents due to the high illiteracy rate. Otherwise their becoming officially Greek citizens has not made them more accepted by society. Due to their nomadic nature of living, they are not concentrated in a specific geographical area, but are dispersed all over the country. The majority of the Greek Roma is Orthodox Christians who speak the Romani language in addition to Greek.

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The Greek Government estimates place their number between 200,000 and 300,000. The Romani minority comprise around 3% of the total Greek population. The exact number of Roma in Greece is difficult to estimate since many of them are not registered. The common names Greek people use for the Roma are "tsingani" (from the ancient athigganoi, a sect that the Gypsies were either confused or connotated with), or, pejoratively, "yifti" (from egiftos, "Egyptian," also a misunderstanding that developed when the Roma who came to Europe were wrongly believed to have come from Egypt). The living conditions of the different Roma in Greece vary a lot. Usually, Roma who have the means to trade will have better conditions, and have settled in houses in a community although they might leave for work during the summer season and then stay in tents. Others will be more continuously on the move, who have elaborate trucks with stoves and windows in the back, and circulate in larger areas, installing themselves for some days to sell carpets, clothes or alike on the market, and continuing their page 276 of 294

journey. Also a few Roma will be found trading horses, doing seasonal work in the fields, and there are some Roma playing music, a few binding baskets, and some women reading the coffee and the palm. The ones who are worst off are the Roma who are referred to as "tent-dwelling Roma," who live in shantytowns outside the towns, without functioning water supplies, sewage systems, toilets and electricity, lacking all basic infrastructures. Their homes are barracks built from what they have found, on the bare soil that is flooded when it rains, and there is seldom any road system. These "settlements" are almost without exception hidden well away from the public eye, often situated on locations difficult to reach by public transport, and rarely entered by a nonRoma (a "balamo") for other than professional reasons.

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A barrack built by a central road

Binded baskets sold by Roma people in Mytilene market. page 278 of 294

Moste of the people believe that "they do not want to go to School" and seem to believe that the situation of the Roma is chosen out of free will, and conclude that the "refusal" of education, work and way of life were some kind of expression for "not wanting to participate" in Greek society, and thus experience it as a deep humiliation of Greek values. There have been many efforts to encourage roma to attend the Greek school system, but it is still not successful. The last efforts in 2010 were better but still there is great improvement to be made. Roma people in Greece are also known for the zurna and davul duos (analogous to the shawm and drum partnership common in Romani music) and Izmir-influenced koumpaneia music. Koumpaneia has long been popular among Greek Roma and Jews. The Romani people are also known for their great skills in bellydancing (Tsifteteli). Even if many Roma are being accused of illegal activities, like gun smuggling and drug trafficking, there are several examples of page 279 of 294

Romani having excelled or currently excelling in Greek stardom. Some of the most prominent Roma artists: Manolis Angelopoulos, a Greek singer that gained the love and respect of his colleagues. Born in Kavala to Roma parents, Aggelopoulos recorded his first song in 1957. Always proud of his origin, he gained popularity during the 1960s singing about love but also topics like Greek refugees and exotic places. Kostas Hatzis, a famous guitar player and singer, who has been recognized as a major artist and innovative creator of “social” songs. He launched the “guitar-voice” pattern in Greece as well as ballads carrying social messages. Helen (Lavida) Vitali, considered one of the most important female voices of the past 20 years. She was born in Athens, within a musically inclined family, and grew up wandering with her parents. Sources page 280 of 294

http://en.wikipedia.org/wiki/Roma_in_Greece http://www.domresearchcenter.com/journal/16/greece6.html http://greece.greekreporter.com/2012/03/19/the-greek-roma-the-socialoutcasts-and-the-stars/ http://edu.klimaka.gr/leitoyrgia-sxoleivn/anakoinwseis-leiturgiascholeiwn/946-eggrafh-scholeio-paidia-roma.html

Credits

Special thanks to the English teacher Ioulia â&#x20AC;&#x201C; Marina Sarantou for her work, for offering her students and her enthousiasm. Varvara Hatzoglou for correcting the English language and her active participation whenever it was needed.

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Teacher Trainer office of Lesvos

Our role is to support teachers in the subjects they teach and on pedagogic issues of interest. We also have a pedagogical role for 7 schools each. Encouraging teacher to try new techniques and support new legislation and new directives coming from the ministry. Apart from that we are open to any questions teachers might have. In order to do that we organize seminars and do research. We support Wikipedia enrichment, European programs such as eTwinning and other actions.

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Our institutions

Cepa Son Canals is an Adult Education School which provides formal and informal education as well as long distance learning. It is located in a disadvantaged area with a lot of immigrants coming from South America, the North of Africa, and Eastern European countries. The institution organizes informal educational courses with stress on IT teaching, English, Catalan and Spanish courses for migrants. In the past couple of years, the school has also organized a lot of multicultural activities: seminars, workshops and festivals to favour their integration and to teach immigrants the Catalan language, the community language and the official one as well as the Spanish language. Teaching the local language is a way to help them to be linguistically qualified to carry out a normal professional and social life. Regarding, the European dimension of the school, we have coordinated a Grundtvig partnership from 2008 to 2010 and this experience has awoken our interest in European educational programmes.

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The project coordinator Magdalena Balle Garcia has a BA in English language and literature. She has taught English and German in primary, secondary and adult education. At present she is part of the school board of the CEPA (Centre d’Educació de Persones Adultes) Son Canals in Palma, Mallorca. She has taken part in several magazine and book articles on TEFL. She is the coordinator of the didactic magazine APABAL. She has also coordinated different European educational projects. She has experience as a training material developer and curriculum designer. She is part of the official exam commission for the “proves lliures de graduat en secundària” for the Conselleria d’Educació del Govern Balear. She is one of the founding members of APABAL (Association of English Teachers of the Balearic Islands) and its public sector representative. She is coauthor of the book Del conte al portafoli multicultural: un exemple de tasca competencial, which was awarded first prize for the best book by The Education Council of the Balearic Islands in November 2010.She is co-author and author of other books on didactics: Media & Multicultural Education and Success in University access for over 25s. page 284 of 294

The L채ndliche Erwachsenenbildung Prignitz-Havelland e.V. (LEB) was founded in 1991 and is active as education and project carrier in the rural area in the northwest of Brandenburg and has 7 different locations. Since its foundation the LEB has developed from an education carrier, which was only active in field of rural education for adults and now has become an education partner with various business activities. As various as well are the projects to be continued, which contains in the education sector the primary formation of disadvantageous young people, training and language courses, integration measures, IT seminars, vocational training and other seminars or courses. The learners of the language courses are immigrants from any East European and other states. It also organizes regional wide integration language courses with professional orientation for young learners, single mothers and minority groups such as Russian people. It means ethnic German immigrants and their families which mother tongue is Russian.

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Vantaa City Library organizes many activities in connection with immigrants and minority groups. For instances, they organize discussion clubs among immigrants (the greatest majority of whom are women) of different nationalities. They also organize discussion group courses, especially for Russian and Somalian speakers. Their main objective is for Finnish people to become familiar with other cultures and also to give an opportunity for other people to get to know about the existence of other languages and cultures. Moreover, they organize exhibitions of paintings, books and presentations of ethnical artists and ethnical cuisine. The ICT courses aim to maintain their own culture, as well as learning about Finnish culture and traditions. Vidinovska Margarita was a Librarian at University Library, Veliko Tarnovo University/Bulgaria Veliko Tarnovo University, Rector Secretary /Bulgaria Translation Office "Intonation"Activities/Finland Librarian, Vantaa City Library, Tikkurila Library, Informative Department Chief Librarian, Vantaa City Library / L채nsim채ki Library page 286 of 294

Translation & Interpretation activities Union of Translators of Finland, Member Union of Translators of Bulgarian, Member Her Education / Training is as follows: 1999 Helsinki University, Faculty of Philology, â&#x20AC;&#x153;Finnish, Literature and Culture of Finlandâ&#x20AC;? Subject, M,A (master of arts); Second Subject: Slavonic Philology 2002 Library Informatics, University of Oulu/Finland 2005 Palmenia Centre for Continuing Education, University of Helsinki The Samisk utbildninqscentrum is an institution which has organized courses and is aimed at the spread of the Saami education for adults since 1942. This school has had a great impact among the members of the Saami society providing courses to assist this minority national group. It focuses on the teaching of Saami language and provides courses of culture, Saami handicraft and Saami traditions based on activities like reindeer husbandry. They also implement post-compulsory secondary education in the Saami language. As far as the participation in the project is page 287 of 294

concerned, they will approve some approaches in the EFL classes in secondary school and their team of Saami teachers will adapt the selected approaches for the teaching-learning of the Saami language. With regard to the cultural part, they are going to provide information and material collected from their courses (reindeer husbandry, handicrafts, literature etc.). They will also keep in contact with other Saami institutions in Norway and Finland and they will establish a network to collect information of linguistic and cultural aspects. This minority group has lived since time immemorial in an area which is comprised of four countries. A territory which spreads from Kola peninsula to Russia, the north of Finland, Norway, the northern coastline and the inland and the central part of Sweden. This area is called Laponia but the territory where they have always been living was originally more extensive. Consequently, the number of Saamis has decreased considerably in the last years. Colegiul National Jean Monnet Ploiesti is one of the most important public schools (primary-secondary) in the Prahova region (850.000 inhabitants), which provides a source of national page 288 of 294

literature and culture as well as an inn-service centre. It provides primary and secondary level education to over 1.600 students. This vocational school faces a specific challenge in engaging and motivating these students to learn in a welcoming and supportive environment. Most of our students are among the first 10% from the pupils of their age regarding results in educational competitions. The institution also holds training activities for teachers (seminars, debates) - activities to motivate all teachers in order to attract them into a continuous process of learning. Our school has partnerships with major cultural institutions (taking children to concerts, theatre performances, new book presentations, holiday camps, educational trips and so on) to transform the learning process into an enjoyable experience. Colegiul National Jean Monnet wishes to develop activities with students through this project â&#x20AC;&#x201C; as a specific aim - in order to be connected to the language, cultural manifestations and ICT. They use the national AEL programme (complex software developed by the Ministry for Education Research and Innovation) as a teaching aid to prepare the lessons using computers. This project will give us a chance to get to know the largest community of Romas page 289 of 294

(gypsies) in Europe, which is established in Romania; to get to know its cultural manifestations and oral language and to try to collect some oral records of this language which has not been normalized. Getting to know different minority groups, especially those excluded, is a way to build intercultural bridges. The role of the school in the project is to participate in specific activities: the school representatives will participate in the mobilities; in a training event and in the presentation of lesson and extra-lesson activities of the language conference in front of the partners etc. prof. Daniela IONESCU is a Teacher trainer, member of the staff of the In Service Teacher Training Center of Prahova county. Extensive working experience in the field informatics and information technology: responsible teacher /consultant for teaching courses ICT and for AEL (e-learning platform, complex /complete training solution, created for the Romanian educational system). Included in the formation of new competences for student-teachers using the ICT in the classroom. Expert for the access of internet educational resources for didactical content. Education and Training details: page 290 of 294

2006: Master degree in Management and strategy for a European administration, University Petrolyum-Gas, Ploiesti 2001: Licentiate in mathematics and informatics, Transilvania University Brasov The school advisors office of North Aegean is a teacher training center for secondary school teachers. The responsibility of the members is to train teachers on pedagogical issues and on different subjects. Each member has a specific subject, Physics, Greek, Computer Science, etc. They also attend and make presentations and conferences both on pedagogical issues and based on subjects. Regarding the project, they will exchange ideas and information with the rest of their partners and interact with them. Apart from that, they will elaborate online surveys to create ideas from teachers and trainers in general and they will also learn to use the web as an interacting tool. They will play an active role in the defence of minority languages and NGOs related to the protection of minority groups. They will organize seminars, courses for teachers and supervise them in their lessons, making comments and suggestions about their teaching. page 291 of 294

Timoleon Theofanellis is a teacher trainer for computer science teachers of the north Aegean sea islands since 2004. Before that he was headmaster of the adult second chance school of Mytilene. His current interests lie on the use of web 2.0 tools, on line teaching and learing, Linux/Ubuntu, freeware and educational uses of them. He has a first degree in Physics (University of Thessaloniki), an M.Sc. in Computer Science (University of York, England), an M.Ed. in School Management (University of the Aegean, Rhodes) and a Ph.D. in BioInformatics (University of the Aegean, Mytilene).

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Epilogue Every language in the world is a valuable treasure. Each European language is part of the mosaic of a unique cultural heritage. The languages are much more than a code of signs. They are a mirror of each nation's unique perception of reality. The fact that a language extinction and the disappearance means an irreparable loss of our heritage encourages us to work hand in hand . The tools we present in this manual may be used to teach the most international language in the world but also languages which count just on oral tradition. The countries of the different European teams who have participated in this project are in some cases monolingual but for different circumstances (immigration, presence of different cultures on a territory, hegemony of international languages), need to foster the teaching and learning of multiple languages. As coordinator of the project I would like to thank all the teams for the effort and the time devoted to this project. Finally, I would like to highlight the great support received by Theofanellis Timos on the creation of the digital book. page 293 of 294

Balle Garcia Magdalena This book consists of a description of minorities in all the participating countries. We describe the history, the language, the life and the culture. Finally we suggest of ways to improve the whole situation of the minorities. Hope it will help others who share the same problems and anxietiesâ&#x20AC;Ś

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