https://www.refugeesrespond.org/dadaabwikimedia/api.php?action=feedcontributions&feedformat=atom&user=AN 2026-08-16T22:55:30Z User contributions MediaWiki 1.26.3 https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1924 2020-02-11T14:32:37Z

<p>AN: /* Production 4 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> Production 2 regarding [https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street Sesame street].<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> Production 4 can be seen [https://www.youtube.com/watch?v=RT9hVm4P2FM&amp;feature=youtu.be here]<br /> <br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1923 2020-02-11T14:31:02Z

<p>AN: </p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> Production 2 regarding [https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street Sesame street].<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> My entry to Production 4 can be watched [http://www.example.com here]<br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1922 2020-02-11T06:11:53Z

<p>AN: /* Production 2 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> Production 2 can be found here [https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street].<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1921 2020-02-11T06:11:03Z

<p>AN: /* Production 2 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> Production 2 can be found [here https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street].<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1920 2020-02-11T06:10:48Z

<p>AN: /* Production 2 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> Production 2 can be found [https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street].<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1919 2020-02-11T06:09:25Z

<p>AN: /* Production 4 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1918 2020-02-11T05:58:12Z

<p>AN: /* Production 4 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> Write a short meta-reflection that examines what and how you learned through process, use of ideation deck (methods and techniques considered, etc) and (briefly) note if/how the experience articulated any ideas from the readings / course themes?<br /> <br /> Production 4 was a breath of fresh air that allowed me to really think about education and technology. Through the process of making the video, I learned more about the editing and the timing of the software I was using (not to mention learning of the software in the first place; I never knew Microsoft photos could make videos, nor had I ever used the built in voice recorder on my cellphone!) and gathered a greater appreciation for people who do such work professionally, as it was more work than I thought. However, doing said work highlighted to me one of the overlying themes of our vourse: that technology within education doesn&#039;t just have to be everyone making a pwoerpoint, but can allowing students and teachers alike to pick a form of software and make something educational and fun.<br /> <br /> <br /> The usage of the ideation deck to create liberating constraints regarding the video I made really and truly helped make the video come to life. Like my work with others in class, I drew inspiration from a single object - a wooden frog that my partner is very fond of - and with the idea sparked by the object, I was able to get my work going.<br /> <br /> Genre: Tutorial<br /> Theme/Method: Using humour, adding voice-over, switch camera angles<br /> Story object: Wooden frog<br /> Technique: Pan, a moving camera, voice over, power angle (looking down), texts</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street&diff=1607 2020-01-28T21:51:19Z

<p>AN: </p> <hr /> <div>&#039;&#039;&#039;&#039;&#039;&#039;1) When was your technology/media tool invented?&#039;&#039;&#039;&#039;&#039;&#039;<br /> <br /> The concept of Sesame Street was first conceived of in 1966 by Joan Ganz Cooney and Lloyd Morrisett . After collaboration and workshopping, it finally aired for the first time on November 10, 1969 on PBS. [https://www.sesameworkshop.org/who-we-are/our-history(Source)]<br /> <br /> [[File:Sesame_street.jpg|200px|thumb|none|alt text]]<br /> <br /> <br /> &#039;&#039;&#039;2) When was it first used in education (and how)?&#039;&#039;&#039;<br /> <br /> “Sesame Street” was developed with education in mind during the Civil Rights movement of the 1960’s. Looking to create a television show that provided “a pre-school education model that could reach a great number of inner-city children”, television executives collaborated with a variety of educational professionals and network staff to make a show that utilized the best of what television had to offer - high quality writing, high quality sets, and the ability to be in every home every night with the whole family tuned in. [https://www.history.com/this-day-in-history/sesame-street-debuts]<br /> <br /> The show utilized television&#039;s addictive trait to educate families with regards to developmental psychology, early childhood education, and cultural diversity. It also provided an additional way to add foundational and accessible education to the masses that could be a enjoyed by children of all ages as its original target audience of pre-school children expanded to include all children. One of the shows purposes was to provide children in lower socio-economic situations an equal opportunity for education.<br /> <br /> [[File:Neighbourhood.jpg|200px|thumb|none|alt text]]<br /> <br /> <br /> &#039;&#039;&#039;3) How did the technology/media tool (re)reshape educational practice and teaching/learning – or transform literacy learning and/or social-institutional-classroom organization?&#039;&#039;&#039; &#039;&#039;(Changing roles in classrooms, changing positions of authority, power relations, modes of exclusion or inclusion, ideology and modes of social action or creativity)?&#039;&#039;<br /> <br /> Sesame Street taught cultural literacy and social literacy alongside reading and writing (letters, numbers, etc) as well as social norms such as etiquette politeness. The shows setting allowed inner city children to see themselves depicted on the scene in a neighbourhood disconnected to time, super diverse, and similar to their own neighbourhoods. Children didn’t have to be viewed in terms of access and privilege. The shows format allowed for learning and enjoyment from all socio-economic backgrounds, while the show&#039;s diverse cast allowed for racialized people to see themselves as worthy educators. At the same time, the show recognized and spoke to the stresses of children and their needs to be acknowledged and listened to in a healthy manner. In such a way, it challenged the classical Freire Banking method - the needs and the experiences of children were acknowledged, and some of the lessons taught on Sesame street spoke to these needs and experiences (as opposed to assuming that the child watching at home had no lived experience, and was meant to absorb knowledge passively).<br /> <br /> <br /> Sesame Street was a more palatable form of delivery that could delivered before higher thinking was even capable. It taught a lesson before children even recognized what it was (internalized values at a young age). One of the shows strengths was Consistency - the ideas stayed the same, but the components and that actors changed over time. It was progressive and experimental in how it utilized pedagogy, but technocratic in its unilateral approach approach to values and what should be taught. Revolutionary in its approach to societal issues that connected Oral, Cognitive, Artistic approaches to education by live demonstration.<br /> <br /> The commercialization of Sesame street made it come from the screen into the home with children identifying their ‘friends’ from Sesame Street that they learned from. Learning was no longer confined to inside a classroom and in textbooks. It was an early example of experiential education pedagogy that challenged societal stereotypes of educators (racialized citizens), fears (monsters were seen as friends), and communities (sesame street neighbourhood resembled city borough not sunny suburbia). In addition, the show leveraged popularity of celebrity to increase ratings and support for public broadcast program (also provided good PR for celebrities).<br /> <br /> [[File:Crowd.jpg|200px|thumb|none|alt text]]<br /> <br /> <br /> &#039;&#039;&#039;4) If possible, try to connect your analysis to the literacy paradigms (de Castell &amp; Luke, or Multiliteracies).<br /> &#039;&#039;&#039;<br /> <br /> Sesame Street occupies an interesting space in relation to the literacy paradigms. On one hand, by utilizing music, rhythm, movement, and oral traditions, Sesame Street makes heavy usage of modes that were used well before literate culture. On the other hand, Sesame Street also leans heavily into the Progressive paradigm: the focus on these artistic forms and exploration through movement and music is highly Progressive, yet the elements of pushing written culture remain (through segments, song, and didactic skits that teach viewers the Alphabet and different numbers in order to read). <br /> <br /> <br /> The shows teaching was in a more nuanced structure that used multimodality to teach in the first place without structure, and in a more palatable structure: viewing your education and hearing your concerns aired, versus the technocratic ideal of standardized education being prescribed. By taking education outside the classroom and textbooks, was an example of progressive literacy paradigm and applied learning. However, wasn’t too progressive to cause controversy (due to being publicly funded). Sesame Street provided technocratic foundational learning with a standard curriculum and demonstrated how they could be used in everyday life<br /> <br /> It also provided a Utopian look at society where every&#039;one got along and was accepted, even those who were different (e.g.. Oscar, Telly, Cookie Monster, etc.). &quot;Using the power of media and our beloved Muppets to meet children’s development needs with critical early education, social impact programs, and a large dose of fun!”<br /> <br /> [[File:Celebrate.jpg|200px|thumb|none|alt text]]</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street&diff=1454 2020-01-26T17:50:04Z

<p>AN: </p> <hr /> <div>&#039;&#039;&#039;1) When was your technology/media tool invented?&#039;&#039;&#039;<br /> <br /> The concept of Sesame Street was first conceived of in 1966. After collaboration and workshopping, it finally aired for the first time on November 10, 1969. [https://www.sesameworkshop.org/who-we-are/our-history(Source)]<br /> <br /> <br /> <br /> &#039;&#039;&#039;2) When was it first used in education (and how)?&#039;&#039;&#039;<br /> <br /> “Sesame Street” was developed with education in mind during the Civil Rights movement of the 1960’s. Looking to create a television show that provided “a pre-school education model that could reach a great number of inner-city children”, television executives collaborated with a variety of educational professionals and network staff to make a show that utilized the best of what television had to offer - high quality writing, high quality sets, and the ability to be in every home every night with the whole family tuned in. [https://www.history.com/this-day-in-history/sesame-street-debuts]<br /> <br /> <br /> <br /> &#039;&#039;&#039;3) How did the technology/media tool (re)reshape educational practice and teaching/learning – or transform literacy learning and/or social-institutional-classroom organization?&#039;&#039;&#039; <br /> <br /> &#039;&#039;→ (Changing roles in classrooms, changing positions of authority, power relations, modes of exclusion or inclusion, ideology and modes of social action or creativity?<br /> &#039;&#039;<br /> (Source)<br /> <br /> → Taught cultural literacy and social literacy alongside reading and writing (letters, numbers, etc). Social norms and cues - politeness****<br /> <br /> → Allowed inner city children to see themselves depicted on the scene in a neighbourhood disconnected to time, super diverse, similar to their own neighbourhoods<br /> <br /> → Acknowledged the stresses of children and their needs to be acknowledged and listened to in a healthy manner ( challenging the Freire method)<br /> <br /> →A more palatable form of delivery that can be delivered before higher thinking is even capable - taught a lesson before you recognize what it is. Internalizing a value at a young age.<br /> <br /> →Consistency: the ideas stay the same, but the components and that actors hav changed. Progressive and experimental in how it utilized pedagogy, but technocratic in its u ilateral approach approach to values and what should be taught. Revolutionary in its approach to societal issues that <br /> <br /> &#039;&#039;&#039;4) If possible, try to connect your analysis to the literacy paradigms (de Castell &amp; Luke, or Multiliteracies).<br /> &#039;&#039;&#039;<br /> <br /> Sesame Street occupies an interesting space in relation to the literacy paradigms. On one hand, by utilizing music, rhythm, movement, and oral traditions, Sesame Street makes heavy usage of modes that were used well before literate culture. On the other hand, Sesame Street also leans heavily into the Progressive paradigm: the focus on these artistic forms and exploration through movement and music is highly Progressive, yet the elements of pushing written culture remain (through segments, song, and didactic skits that teach viewers the Alphabet and different numbers in order to read). <br /> <br /> <br /> →teaching in a more nuanced structure that uses multimodality to teach in the first place. without structure, or in a more palatable structure: viewing your education and hearing your concerns aired, vesus the technocratic ideal of standardized education being prescribed.</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street&diff=1453 2020-01-26T17:22:37Z

<p>AN: </p> <hr /> <div>&#039;&#039;&#039;1) When was your technology/media tool invented?&#039;&#039;&#039;<br /> <br /> The concept of Sesame Street was first conceived of in 1966. After collaboration and workshopping, it finally aired for the first time on November 10, 1969. [https://www.sesameworkshop.org/who-we-are/our-history(Source)]<br /> <br /> <br /> <br /> &#039;&#039;&#039;2) When was it first used in education (and how)?&#039;&#039;&#039;<br /> <br /> “Sesame Street” was developed with education in mind during the Civil Rights movement of the 1960’s. Looking to create a television show that provided “a pre-school education model that could reach a great number of inner-city children”, television executives collaborated with a variety of educational professionals and network staff to make a show that utilized the best of what television had to offer - high quality writing, high quality sets, and the ability to be in every home every night with the whole family tuned in. [https://www.history.com/this-day-in-history/sesame-street-debuts]<br /> <br /> <br /> <br /> &#039;&#039;&#039;3) How did the technology/media tool (re)reshape educational practice and teaching/learning – or transform literacy learning and/or social-institutional-classroom organization? <br /> <br /> → (Changing roles in classrooms, changing positions of authority, power relations, modes of exclusion or inclusion, ideology and modes of social action or creativity?<br /> &#039;&#039;&#039;<br /> (Source)<br /> <br /> → Taught cultural literacy and social literacy alongside reading and writing (letters, numbers, etc). Social norms and cues - politeness****<br /> → Allowed inner city children to see themselves depicted on the scene in a neighbourhood disconnected to time, super diverse, similar to their own neighbourhoods<br /> → Acknowledged the stresses of children and their needs to be acknowledged and listened to in a healthy manner ( challenging the Freire method)<br /> <br /> <br /> A more palatable form of delivery that can be delivered before higher thinking is even capable - taught a lesson before you recognize what it is. Internalizing a value at a young age . <br /> →Consistency: the ideas stay the same, but the components and that actors hav changed. Progressive and experimental in how it utilized pedagogy, but technocratic in its u ilateral approach approach to values and what should be taught. Revolutionary in its approach to societal issues that <br /> <br /> &#039;&#039;&#039;4) If possible, try to connect your analysis to the literacy paradigms (de Castell &amp; Luke, or Multiliteracies).<br /> &#039;&#039;&#039;<br /> →teaching without structure, or in a more palatable structure: viewing your education and hearing your concerns aired, vesus the technocratic ideal of standardized education being prescribed.<br /> <br /> → Used a variety of entertainment and media forms to call back on the progressive method and the pre-literate method (song, dance, rhythm, movement, oral traditions)</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street&diff=1452 2020-01-26T17:17:05Z

<p>AN: </p> <hr /> <div>&#039;&#039;&#039;1) When was your technology/media tool invented?&#039;&#039;&#039;<br /> <br /> The concept of Sesame Street was first conceived of in 1966. After collaboration and workshopping, it finally aired for the first time on November 10, 1969. [(Source)]<br /> <br /> <br /> <br /> &#039;&#039;&#039;2) When was it first used in education (and how)?&#039;&#039;&#039;<br /> <br /> “Sesame Street” was developed with education in mind during the Civil Rights movement of the 1960’s. Looking to create a television show that provided “a pre-school education model that could reach a great number of inner-city children” (Source)<br /> <br /> <br /> <br /> &#039;&#039;&#039;3) How did the technology/media tool (re)reshape educational practice and teaching/learning – or transform literacy learning and/or social-institutional-classroom organization? <br /> <br /> → (Changing roles in classrooms, changing positions of authority, power relations, modes of exclusion or inclusion, ideology and modes of social action or creativity?<br /> &#039;&#039;&#039;<br /> (Source)<br /> <br /> → Taught cultural literacy and social literacy alongside reading and writing (letters, numbers, etc). Social norms and cues - politeness****<br /> → Allowed inner city children to see themselves depicted on the scene in a neighbourhood disconnected to time, super diverse, similar to their own neighbourhoods<br /> → Acknowledged the stresses of children and their needs to be acknowledged and listened to in a healthy manner ( challenging the Freire method)<br /> <br /> <br /> A more palatable form of delivery that can be delivered before higher thinking is even capable - taught a lesson before you recognize what it is. Internalizing a value at a young age . <br /> →Consistency: the ideas stay the same, but the components and that actors hav changed. Progressive and experimental in how it utilized pedagogy, but technocratic in its u ilateral approach approach to values and what should be taught. Revolutionary in its approach to societal issues that <br /> <br /> &#039;&#039;&#039;4) If possible, try to connect your analysis to the literacy paradigms (de Castell &amp; Luke, or Multiliteracies).<br /> &#039;&#039;&#039;<br /> →teaching without structure, or in a more palatable structure: viewing your education and hearing your concerns aired, vesus the technocratic ideal of standardized education being prescribed.<br /> <br /> → Used a variety of entertainment and media forms to call back on the progressive method and the pre-literate method (song, dance, rhythm, movement, oral traditions)</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Sesame_Street&diff=1451 2020-01-26T17:15:46Z

<p>AN: Created page with &quot;&#039;&#039;&#039;1) When was your technology/media tool invented?&#039;&#039;&#039; The concept of Sesame Street was first conceived of in 1966. After collaboration and workshopping, it finally aired for...&quot;</p> <hr /> <div>&#039;&#039;&#039;1) When was your technology/media tool invented?&#039;&#039;&#039;<br /> <br /> The concept of Sesame Street was first conceived of in 1966. After collaboration and workshopping, it finally aired for the first time on November 10, 1969. (Source)<br /> <br /> <br /> <br /> &#039;&#039;&#039;2) When was it first used in education (and how)?&#039;&#039;&#039;<br /> <br /> “Sesame Street” was developed with education in mind during the Civil Rights movement of the 1960’s. Looking to create a television show that provided “a pre-school education model that could reach a great number of inner-city children” (Source)<br /> <br /> <br /> <br /> &#039;&#039;&#039;3) How did the technology/media tool (re)reshape educational practice and teaching/learning – or transform literacy learning and/or social-institutional-classroom organization? <br /> <br /> → (Changing roles in classrooms, changing positions of authority, power relations, modes of exclusion or inclusion, ideology and modes of social action or creativity?<br /> &#039;&#039;&#039;<br /> (Source)<br /> <br /> → Taught cultural literacy and social literacy alongside reading and writing (letters, numbers, etc). Social norms and cues - politeness****<br /> → Allowed inner city children to see themselves depicted on the scene in a neighbourhood disconnected to time, super diverse, similar to their own neighbourhoods<br /> → Acknowledged the stresses of children and their needs to be acknowledged and listened to in a healthy manner ( challenging the Freire method)<br /> <br /> <br /> A more palatable form of delivery that can be delivered before higher thinking is even capable - taught a lesson before you recognize what it is. Internalizing a value at a young age . <br /> →Consistency: the ideas stay the same, but the components and that actors hav changed. Progressive and experimental in how it utilized pedagogy, but technocratic in its u ilateral approach approach to values and what should be taught. Revolutionary in its approach to societal issues that <br /> <br /> &#039;&#039;&#039;4) If possible, try to connect your analysis to the literacy paradigms (de Castell &amp; Luke, or Multiliteracies).<br /> &#039;&#039;&#039;<br /> →teaching without structure, or in a more palatable structure: viewing your education and hearing your concerns aired, vesus the technocratic ideal of standardized education being prescribed.<br /> <br /> → Used a variety of entertainment and media forms to call back on the progressive method and the pre-literate method (song, dance, rhythm, movement, oral traditions)</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1291 2020-01-21T02:02:31Z

<p>AN: /* Production 1 */</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> Indigenous Knowledges [IK], when compared to western education and ways of knowing, offer a vastly different way of learning, knowing, and view not only of, but on, knowledge as a whole. Brayboy and Maughan (11-12) say it best themselves when they state “within the Western tradition, the knowledge sought is propositional in nature… individuals concerned… focus on the search for eternal truths, laws, and principles… Indigenous Knowledges, however, are contextual and contextualized; they are lived and are an integral part of survival”. <br /> <br /> Unlike Western traditions, IK centres itself on a pedagogy of relevancy. Knowledge is not something sought after for the sake of learning alone; instead, when one teaches information to others, one must make sure that the knowledge transmitted has purpose. This, itself, is the key difference between knowledge as knowing and knowledge as doing: Indigenous Knowledge draws information out of passivity into activity.<br /> <br /> This connects to the concepts offered by Mitchell et al. in “Complexity Pedagogy and e-Learning: Emergence in Relational Networks”. The article discusses the nature of complexity pedagogy, and offers the Daagu system as a platform which is built upon this pedagogy, as opposed to the linear nature of learning offer by platforms such as Moodle, Blackboard, etc. (Mitchell et al. 206). Complexity pedagogy bases itself upon a number of ideas, one of the most important being the concept of emergence, which is defined as “non-linear, unexpected, novel, or newly created—not by consensus or construction, but by chaos and self-organizing processes that are generative” (209). <br /> <br /> Emergent knowledge, and thus complexity pedagogy, relies on the chaos that comes from bringing different ideas together into one space. Like Indigenous Knowledges, Complexity pedagogy emphasizes the importance of the holistic, all-togetherness nature of new ideas, and the connections that takes place between thoughts. I understand this to mean that Indigenous Knowledges stress the importance of relevancy of information, whereas Complexity pedagogy invites learners to find the context which makes the information they learn relevant. <br /> <br /> Both Indigenous Knowledge and Complexity pedagogy draw on the sharing of information, and the understanding that learning and knowledge does not have to look like a single, straight line. In conceptualizing knowledge this way, the boundaries between learner and teacher blur; “as students make new connections among ideas and consider how those ideas may be relevant in his or her personal context of study or life, the nature of emergent learning in spaces of difference broadens and becomes more dense and connected” (210).<br /> <br /> I believe that Indigenous Knowledges offer an important lens through which one can view, teach, and utilize technology tools within learning and other cultural contexts. As highlighted in “Indigenous Knowledges and the Story of the Bean, “Circular understandings do not draw separations… instead, connections… are central for knowledge production and the responsible uses of knowledge” (Brayboy and Maughan 13). This focus on knowledge being responsible and circular, when applied to technology, changes the scope of how technology is used greatly. <br /> <br /> Often, the inclusion of technology within teaching is done in a prescriptive manner (eg. answering questions on moodle, watching a prepared slideshow, selecting the right multiple choice answer in a kahoot). If a holistic mindset is applied to technology, then the kinds of technologies selected and used can turn from knowledge being presented into knowledge being shared and further developed through the interaction of minds (eg. perhaps making an online mindmap through which learners can add on their own thoughts and ideas, and respond to others’ thoughts and ideas in kind). If Indigenous KNowledges can be kept in mind with working with technology, perhaps they can also be kept in mind by those who develop technology, in order to continue to make technological tools open, accessible, and places where free information and knowledge is respected, shared, and responded to.<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1220 2020-01-16T21:49:36Z

<p>AN: </p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).<br /> <br /> <br /> == Production 1 ==<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Alysha&diff=1219 2020-01-16T18:08:23Z

<p>AN: Created page with &quot;Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to vid...&quot;</p> <hr /> <div>Hey! My name is Alysha Navarro. I&#039;m pursuing my Masters of Education. I like drinking bubble tea, teaching History and English, and playing games of all sorts (from D&amp;D to video games).</div>

AN https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=5855:_Cultural_Studies_of_Technology_for_Education&diff=1148 2020-01-15T01:13:34Z

<p>AN: </p> <hr /> <div>Cultural Studies of Technology for Education / Winter 2020<br /> <br /> &#039;&#039;&#039;Author Index Page&#039;&#039;&#039;<br /> <br /> ----<br /> ----<br /> <br /> [[Kurt Thumlert]]<br /> <br /> [[Your Name]] Once you do the double-brackets thing and hit save, a page will be created. Click on the red link you created, simply start writing - add content - and once you hit save, you have &quot;created&quot; your author bio page (link will turn blue to show that it is active).<br /> <br /> [[Melissa S]]<br /> <br /> [[Bernardo]]<br /> <br /> [[Vima]]<br /> <br /> [[Abdi]]<br /> <br /> [[Grace]]<br /> <br /> [[Alice]]<br /> <br /> [[Alysha]]<br /> <br /> ----<br /> <br /> <br /> To start editing this wiki, just login and hit &quot;edit&quot;. Here is a video tutorial that can help you. https://vimeo.com/200086367 <br /> <br /> But basically, to create a new page, you just use the two brackets [[example]] and click &quot;save page&quot;. <br /> <br /> Consult the [//meta.wikimedia.org/wiki/Help:Contents User&#039;s Guide] for information on using the wiki software.<br /> <br /> <br /> * [//www.mediawiki.org/wiki/Special:MyLanguage/Manual:Configuration_settings Configuration settings list]<br /> * [//www.mediawiki.org/wiki/Special:MyLanguage/Manual:FAQ MediaWiki FAQ]<br /> * [https://lists.wikimedia.org/mailman/listinfo/mediawiki-announce MediaWiki release mailing list]<br /> * [//www.mediawiki.org/wiki/Special:MyLanguage/Localisation#Translation_resources Localise MediaWiki for your language]</div>

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