https://www.refugeesrespond.org/dadaabwikimedia/api.php?action=feedcontributions&feedformat=atom&user=Hiticha 2026-10-11T06:52:37Z User contributions MediaWiki 1.26.3 https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=2012 2020-02-20T10:30:06Z

<p>Hiticha: /* Prodction 3 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> <br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> <br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> [[https://youtu.be/cKFDSn8ABS0]]<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=2011 2020-02-20T10:25:31Z

<p>Hiticha: /* Prodction 3 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> <br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> <br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> https:youtu.be/cKFDSn8ABS0<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=2009 2020-02-19T17:59:35Z

<p>Hiticha: /* Prodction 3 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> <br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> <br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> [https:youtu.be/cKFDSn8ABS0]<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1645 2020-01-30T07:50:26Z

<p>Hiticha: /* Production 1 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> <br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> <br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1644 2020-01-30T07:47:18Z

<p>Hiticha: /* Production 2 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> <br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> <br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1643 2020-01-30T07:45:06Z

<p>Hiticha: /* Production 2 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> <br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1642 2020-01-30T07:39:07Z

<p>Hiticha: /* Production 2 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> == Production 2 ==<br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1641 2020-01-30T07:38:24Z

<p>Hiticha: </p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> == Production 2 ==<br /> <br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1640 2020-01-30T07:37:31Z

<p>Hiticha: </p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1639 2020-01-30T07:33:49Z

<p>Hiticha: /* Prodction 2 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> I have read both articles but to start with the first one, Models of literacy in North American schools: social and historical conditions and consequences, the authors identify and discuss three paradigms of literacy in North American schools: the classical, the progressive, and the technocratic. Accordingly, the classicist aim of a literacy of high culture subserved the goals of an aristocratic social structure, the Progressive shift of focus to the pragmatics of interpersonal communication while the technocratic approach to literacy developed in concert with increasing centralization of schooling which led to an emphasis on more standardized and universally verifiable forms of literate behavior. (De Castell &amp; Luke, 1986, p. 87). <br /> In terms of the concept of literacy, classical call for the aristocracy, progressive for democracy while technocratic calls for individualism/ pluralism with special emphasis on behavior modification. (De Castell &amp; Luke, 1986, p.90). As Plato was for the classicists, John Dewey was for the progressives. Dewey articulated “A philosophy of education which drew from experimental science, child psychology, evolutionary theory, and the moral aspects of American pragmatism.” (De Castell &amp; Luke, 1986, p.97). Dewey also determined to make schooling socially responsive –oriented toward a social future rather than a cultural past. Dewey further explained that the integrated curriculum,” “learning by discovery,” and the “project method” has to be encouraged in the learning environment. Dewey (1929) also noted the difference between the classical literacy and the progressive one “Whereas the classical literacy was grounded in the exemplary text, progressives focused on questions of instructional methods and social use.”(De Castell &amp; Luke, 1986, p. 98). <br /> I have also realized that classicism was condemned for imposing a colonized, aristocratic worldview on every student, Progressivism was criticized for its subversive and left-wing ideology. While technocratic education imposes only the surface features, the “skills” of a worldview, and a predominantly “middle-class” one at that (De Castell &amp; Luke, 1986, p. 105). It is important to note that models of literacy instruction have always been derived from concrete historical circumstances. (De Castell &amp; Luke, 1986, p.100). Each has aimed to create a particular kind of individual, in a particular social order. In Canada for example, the importation of a model of literacy instruction first from Britain, and subsequently from the US with that became alien to the indigenous communities. The authors also mention how Indian children were beaten for speaking their tongue, were taught to read “See, Jane, See! Jane helps the mother in the kitchen.” (De Castell &amp; Luke, 1986, p.106). Besides, the authors strongly criticize the idea that there is no necessary relationship between the processes of literacy acquisition and the literate product. According to them unless the instructional process itself is educational, the product cannot be an educated individual. They finally assert that “A literacy curriculum that is imposed, whether on individuals or entire cultures, cannot serve the same ends as one that is derived.”(De Castell &amp; Luke, 1986, p. 107).<br /> As far as the second article, “Multiliteracies”: New Literacies, New Learning is concerned, I have mainly focused on the question of what, they mainly emphasize on the need to conceive meaning-making as a form of design or active and dynamic transformation of the social world. With that, they recommend the multimodal literacies with linguistic, visual, audio, gestural and spatial modes of the meaning of meaning becoming integrated into everyday media and cultural practices. In doing so, they call for a pedagogy that recognizes meaning-making as an active, transformative process for the world of change and diversity. Further to the question of why, they suggested that the pedagogy of multiliteracies would involve a range of pedagogical moves, including both “situated practice”, and “overt instruction” but also entailing “critical framing”, and “transformed practice”. (Cope &amp; Kalantzis, 2009, p.166). The “how” of Multiliteracies wants us to move forward and to redesign pedagogy for our changing times? Here, the authors mention, “learning is a process of self-re-creation. Cultural dynamism is the result.” (184). <br /> Finally, as the authors spelled out, “Education is one of the key sources of social equity.” (Cope &amp; Kalantzis, 2009, p.168) therefore, it important to come up with the education system that finds an answer to increasing local diversity and global connectedness. Further, multiliteracies strongly calls for the recognition of indigenous knowledge concerning the what of multiliteracy learning, where learners are expected to be active in their learning relevant and practical out of school experiences and the how of multiliteracies where learners bring their diverse knowledge and interests to the learning situation and integrate it to the new knowledge acquired in the learning situation so that they apply it very successfully. <br /> <br /> References<br /> De Castell, S., &amp; Luke, A. (1986). Defining literacy in North American schools: Social and historical conditions and consequences. In S.C. de Castell, A. Luke, &amp; K. Egan (Eds.), Literacy, society, and schooling (pp. 87-109). Cambridge, UK: Cambridge University Press.*<br /> Cope, B. &amp; Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1638 2020-01-30T07:24:35Z

<p>Hiticha: /* Production 1 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1637 2020-01-30T07:23:56Z

<p>Hiticha: /* Production 1 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> References<br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review, 79(1)<br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1557 2020-01-27T11:50:38Z

<p>Hiticha: </p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1556 2020-01-27T11:49:26Z

<p>Hiticha: /* Eticha */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> == Eticha ==<br /> [[File:Eticha.jpg|250px|thumb|right|hiticha]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1555 2020-01-27T11:45:20Z

<p>Hiticha: /* Eticha */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> == Eticha ==<br /> [[File:Eticha.jpg]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=File:Eticha.jpg&diff=1554 2020-01-27T11:43:16Z

<p>Hiticha: </p> <hr /> <div></div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1553 2020-01-27T11:41:08Z

<p>Hiticha: /* Eticha */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> == Eticha ==<br /> [[File:Example.jpg]]<br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1552 2020-01-27T11:40:14Z

<p>Hiticha: </p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> == Eticha ==<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1551 2020-01-27T11:35:55Z

<p>Hiticha: </p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> [[File:Example.jpg]]<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1482 2020-01-27T08:23:51Z

<p>Hiticha: /* Production 1 */</p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> <br /> == Production 1 ==<br /> I strongly agree with the student-teacher in Bradboy &amp; Maughan&#039;s (2009) article that Indigenous Knowledge systems value contextualized knowledge that is local and particular to the setting. (p.10). She further mentions that “all knowledge cannot necessarily be universal in its application because of the importance of place, space, and context.” (p.10). this was what was missing during my primary school days back in the 1990s in Ethiopia. Even though all of the children including myself came from a pastoralist background, teachers didn’t talk much about pastoralist life in any of our lessons. That was way back in the days, my community refers to western education as the government education alien to them. With that, they say “just because a child does not sit in a classroom doesn’t mean there are wasted. Nor does it mean they aren’t learning.” This is mainly because education according to my people is something that cannot be learned from a book or taught in school but obtained only through lived experiences as Burkhar (2004) also laments “Knowledge can never be divorced from human actions and experience.” while other scholars also confirms “Indigenous Knowledge are rooted in the lived experiences of peoples” (Barnhardt, Kawagley, 2005; Battiste, 2002, 2008; Battiste &amp; Henderson, 2000). Leona Okakok (1989) also writes, “To me, educating a child means equipping him or her with the capacity to succeed in the world he or she lives in”(p.253). she continues making a powerful statement that goes, “Education is more than book learning, it is also value learning”. My past school experience was the most traumatic one. I was forced to transform my identity from the native (Oromo) identity to the Amhara identity. If my own lived experiences were anything to go by, when I first joined school, I had to drop my Oromo name, Edossa, to get admission to the school and therefore given the name Kassahun, the Amharic name alien to my Oromo background. Back in the days, the only language spoken in all the schools in the country was Amharic, and any child found speaking his first language had to be expelled from school. Remember, I was born and raised in rural Ethiopia, where Oromo is the only language used for communication. Before my admission to the school, I never met with anyone speaking Amharic. Therefore, to me, the school was like a prison because I could not understand Amharic and being canned five to ten times a day for only speaking the only language closer to my heart.<br /> On the other hand, concerning Complexity Pedagogy and e-Learning, I am strongly supporting the end of the teacher-centered method but equally worried as it is not easy to fully implement complexity pedagogy and e-learning though it would help learners lead their learning process at ease. This is because there are limited resources about e-learning methodologies with complexity learning. Besides, the article helps me to broaden my thinking in a way that Complexity Pedagogy is the best Pedagogy that will enable us to make connections and interconnections with learners and educators alike irrespective of the distance. It also as outlined in Table 1 page on 208, “Facilitating students to engage in thinking and learning with differences and emergent insights and patterned and collective learning” The authors further describes that “We created an e-learning platform informed by complexity thinking as an alternative to the traditional LMS (Moodle) and social platforms (Wiki, Facebook, Twitter) to enhance our complexity pedagogy. From this conclusion, I have realized that no one authority figure would influence learners learning and thinking apart from their motivation for learning. I strongly agree with Richardson &amp; Postman (2013) who suggested that “technology has the potential to transform education through creativity, as opposed to seeing technology as merely a way to dispense information and manage students.” (p. 210). I equally impressed by the idea that goes, “technology is a beautiful thing when it connects people, engages imaginations, and sparks creativity” (p.210).<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1478 2020-01-27T08:15:26Z

<p>Hiticha: </p> <hr /> <div><br /> Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.<br /> <br /> <br /> <br /> == Production 1 ==<br /> <br /> == Prodction 2 ==<br /> <br /> == Prodction 3 ==<br /> <br /> == Prodction 4 ==<br /> <br /> == Prodction 5 ==<br /> <br /> == Prodction 6 ==<br /> <br /> == Prodction 7 ==<br /> <br /> == Prodction 8 ==<br /> <br /> == Prodction 9 ==</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Kassahun&diff=1387 2020-01-23T11:14:24Z

<p>Hiticha: Created page with &quot;Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I al...&quot;</p> <hr /> <div>Hi everyone. I am Kasshun Tekalign Hiticha, an Ethiopian-Oromo refugee living in Ifo Refugee camp, one of the three refugee camps that make up the Dadaab refugee complex. I also work with Windle International Kenya as a secondary school teacher.</div>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=5855:_Cultural_Studies_of_Technology_for_Education&diff=1385 2020-01-23T11:04:33Z

<p>Hiticha: </p> <hr /> <div>Cultural Studies of Technology for Education / Winter 2020<br /> <br /> Production 2 - [[Technology Over Time]]<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]]<br /> <br /> [[Amanda]]<br /> <br /> [[Bernardo]]<br /> <br /> [[Nancy]]<br /> <br /> [[Vima]]<br /> <br /> [[Abdi]]<br /> <br /> [[Grace]]<br /> <br /> [[Alice]]<br /> <br /> [[Alysha]]<br /> <br /> [[Anthony]]<br /> <br /> [[Jair]]<br /> <br /> [[Abdi Aden]]<br /> <br /> [[Seraphin]]<br /> <br /> [[Deko]]<br /> <br /> [[Jawanir]]<br /> <br /> [[Abulogn]]<br /> [[Kassahun]]<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>

Hiticha https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Your_Name&diff=1267 2020-01-18T09:07:46Z

<p>Hiticha: </p> <hr /> <div>Hi everyone <br /> My name is Kassahun, an Ethiopian-Oromo refugee living in Ifo refugee camp, one of the three camps that make up the Dadaab refugee complex. I also teach at Ifo Secondary School.</div>

Hiticha