The proper model for foreign-language teaching should really have been not first-language acquisition but rather the natural acquisition of a second language. Numerous studies of children growing up with two languages in the family have shown that they employ both languages in such a way that the one is used as a help for the other. If, for instance, the child wants to phone its grandparents in France to tell them about something which it has not yet processed in French, it will first get help by asking “Comment dit-on, I cut my finger?” The lack of vocabulary is solved in the most easily conceivable way (Kielhöfer & Jonekeit, 1983). Requests for linguistic assistance take different forms, they are the rule, not the exception. Also, bilingual speakers often feel the need to reassure themselves in their stronger language. I find those examples most convincing where the children provide for themselves translations which have been deliberately withheld from them.
Input theory, comprehensive input, etc
Decolonization is not a metaphor, Eve Tuck, K. Wayne Yang in Decolonization: Indigeneity, Education & Society.
Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor. As important as their goals may be, social justice, critical methodologies, or approaches that decenter settler perspectives have objectives that may be incommensurable with decolonization. Because settler colonialism is built upon an entangled triad structure of settler-native-slave, the decolonial desires of white, nonwhite, immigrant, postcolonial, and oppressed people, can similarly be entangled in resettlement, reoccupation, and reinhabitation that actually further settler colonialism. The metaphorization of decolonization makes possible a set of evasions, or “settler moves to innocence”, that problematically attempt to reconcile settler guilt and complicity, and rescue settler futurity. In this article, we analyze multiple settler moves towards innocence in order to forward “an ethic of incommensurability” that recognizes what is distinct and what is sovereign for project(s) of decolonization in relation to human and civil rights based social justice projects. We also point to unsettling themes within transnational/Third World decolonizations, abolition, and critical space-place pedagogies, which challenge the coalescence of social justice endeavors, making room for more meaningful potential alliances.