Dadaab Wiki - User contributions [en]

Seraphin

2020-02-20T10:54:27Z

Kimonyo: /* Production 3 */

[[File:Flood.jpg|200px|thumb|left|TEL Flood.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
This is our video link, enjoy it!
https://studio.youtube.com/video/_V_bKOex5Tk/edit

Video Making: Connecting inquiry and making to social action.
The Pedagogy of Production: Investigating What Works for Teaching Media Literacy
As the world and its inhabitants are most focused on the development in everything, technology had helped and is still helping to reach on what the people need to found. This is why week five readings carry the most powerful knowledge to all who need to change the world through technology teaching because, with it/technology, learners are motivated to do what they see, they touch, in short, they do what they are familiar with in their own community/society. The situated theory clarifies matters as It defines learning as something that happens through participation in the world and particular communities in which newcomers learn from more experienced experts as they become part of the community” (Young, 2011, pg. 2).
It is in this sense of thinking that authors focused on the free learners who are able to practice and imitate the veterans and trough observations and practice they become familiar at the work which provides to them the capacity of discovering new things or hidden knowledge.
Obvious, learners will reach at this stage if they ‘become critical consumers of media’ as W. James Potter argued in his example. (Young, 2011, pg. 1)
I concur work with Jean Lave and Etienne Wenger in their effort to progress the situated theory, by which learners get knowledge when they mingle with the community members at work. This is the reality because if I can give my own example, I remember when professor Curt was giving us the directions on how to upload our photos and to create production 0ne to nine, it was like a dream to my side until I wrote to him/prof, that it is ‘tough today men!’ I witness today that there is power in practicing with others.
I believe that the words of Soep and Chavez have great importance to the current scholars as thy described “collegial pedagogy as a process in which “emerging and established producers jointly create original work for public release” (Young, 2011, pg.3).
Their arguments were emphasizing on learners and experts get knowledge by collaboration with the community members. In other words, to them, youths were to join hands with adults to reach on the intended work of producing desirable and attractive radio programs (Young, 2011, pg.3).
As Candance Doerr-Stevens said that “In considering both the multimodal expression and inquiry-based elements involved in documentary video production, it is imperative to consider how students’ bodies are engaged in this immersive process of investigation and learning (Stevens, 2007, pg.57). Yes, it is true, learners must be fully engaged in their daily activities so that they may be able to connect their experience with the reality of what they find others doing, not by imitating their instructors blindly not knowing the beginning and the end of what had been demonstrated in the meeting.
Therefore, Multiliteracy teaching, Indigenous learning, and inquiry-driven learning with video production are the best methods of transmitting knowledge to the learners because they allow the learners to practice their brain together with the community experience to fix the knowledge learnt.
REFERENCES
Stevens, (2107). Embracing the Messiness of Research: Documentary Video Composing as Embodied, Critical Media Literacy, English Journal, 106.3 (2017): 56–62.
Young, J. (2011). Pedagogies of production: Investigating What works for teaching media literacy. Research for Action Foundation.

== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-20T10:49:03Z

Kimonyo: /* Production 3 */

[[File:Flood.jpg|200px|thumb|left|TEL Flood.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==

Video Making: Connecting inquiry and making to social action.
The Pedagogy of Production: Investigating What Works for Teaching Media Literacy
As the world and its inhabitants are most focused on the development in everything, technology had helped and is still helping to reach on what the people need to found. This is why week five readings carry the most powerful knowledge to all who need to change the world through technology teaching because, with it/technology, learners are motivated to do what they see, they touch, in short, they do what they are familiar with in their own community/society. The situated theory clarifies matters as It defines learning as something that happens through participation in the world and particular communities in which newcomers learn from more experienced experts as they become part of the community” (Young, 2011, pg. 2).
It is in this sense of thinking that authors focused on the free learners who are able to practice and imitate the veterans and trough observations and practice they become familiar at the work which provides to them the capacity of discovering new things or hidden knowledge.
Obvious, learners will reach at this stage if they ‘become critical consumers of media’ as W. James Potter argued in his example. (Young, 2011, pg. 1)
I concur work with Jean Lave and Etienne Wenger in their effort to progress the situated theory, by which learners get knowledge when they mingle with the community members at work. This is the reality because if I can give my own example, I remember when professor Curt was giving us the directions on how to upload our photos and to create production 0ne to nine, it was like a dream to my side until I wrote to him/prof, that it is ‘tough today men!’ I witness today that there is power in practicing with others.
I believe that the words of Soep and Chavez have great importance to the current scholars as thy described “collegial pedagogy as a process in which “emerging and established producers jointly create original work for public release” (Young, 2011, pg.3).
Their arguments were emphasizing on learners and experts get knowledge by collaboration with the community members. In other words, to them, youths were to join hands with adults to reach on the intended work of producing desirable and attractive radio programs (Young, 2011, pg.3).
As Candance Doerr-Stevens said that “In considering both the multimodal expression and inquiry-based elements involved in documentary video production, it is imperative to consider how students’ bodies are engaged in this immersive process of investigation and learning (Stevens, 2007, pg.57). Yes, it is true, learners must be fully engaged in their daily activities so that they may be able to connect their experience with the reality of what they find others doing, not by imitating their instructors blindly not knowing the beginning and the end of what had been demonstrated in the meeting.
Therefore, Multiliteracy teaching, Indigenous learning, and inquiry-driven learning with video production are the best methods of transmitting knowledge to the learners because they allow the learners to practice their brain together with the community experience to fix the knowledge learnt.
REFERENCES
Stevens, (2107). Embracing the Messiness of Research: Documentary Video Composing as Embodied, Critical Media Literacy, English Journal, 106.3 (2017): 56–62.
Young, J. (2011). Pedagogies of production: Investigating What works for teaching media literacy. Research for Action Foundation.

== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-06T11:56:50Z

Kimonyo: /* Production 3 */

[[File:Flood.jpg|200px|thumb|left|TEL Flood.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
Video Making: Connecting inquiry and making to social action.
The Pedagogy of Production: Investigating What Works for Teaching Media Literacy
As the world and its inhabitants are most focused on the development in everything, technology had helped and is still helping to reach on what the people need to found. This is why week five readings carry the most powerful knowledge to all who need to change the world through technology teaching because, with it/technology, learners are motivated to do what they see, they touch, in short, they do what they are familiar with in their own community/society. The situated theory clarifies matters as It defines learning as something that happens through participation in the world and particular communities in which newcomers learn from more experienced experts as they become part of the community” (Young, 2011, pg. 2).
It is in this sense of thinking that authors focused on the free learners who are able to practice and imitate the veterans and trough observations and practice they become familiar at the work which provides to them the capacity of discovering new things or hidden knowledge.
Obvious, learners will reach at this stage if they ‘become critical consumers of media’ as W. James Potter argued in his example. (Young, 2011, pg. 1)
I concur work with Jean Lave and Etienne Wenger in their effort to progress the situated theory, by which learners get knowledge when they mingle with the community members at work. This is the reality because if I can give my own example, I remember when professor Curt was giving us the directions on how to upload our photos and to create production 0ne to nine, it was like a dream to my side until I wrote to him/prof, that it is ‘tough today men!’ I witness today that there is power in practicing with others.
I believe that the words of Soep and Chavez have a great importance to the current scholars as thy described “collegial pedagogy as a process in which “emerging and established producers jointly create original work for public release” (Young, 2011, pg.3).
Their arguments were emphasizing on learners and experts get knowledge by collaboration with the community members. In other words, to them youths were to join hands with adults to reach on the intended work of producing desirable and attractive radio programs (Young, 2011, pg.3).
As Candance Doerr-Stevens said that “In considering both the multimodal expression and inquiry-based elements involved in documentary video production, it is imperative to consider how students’ bodies are engaged in this immersive process of investigation and learning (Stevens, 2007, pg.57). Yes, it is true, learners must be fully engaged in their daily activities so that they may be able to connect their experience with the reality of what they find others doing, not by imitating their instructors blindly not knowing the beginning and the end of what had been demonstrated in the meeting.
Therefore, Multiliteracy teaching, Indigenous learning, and inquiry-driven learning with video production are the best methods of transmitting knowledge to the learners because they allow the learners to practice their brain together with the community experience to fix the knowledge learnt.
REFERENCES
Stevens, (2107). Embracing the Messiness of Research: Documentary Video Composing as Embodied, Critical Media Literacy, English Journal, 106.3 (2017): 56–62.
Young, J. (2011). Pedagogies of production: Investigating What works for teaching media literacy. Research for Action Foundation.

== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-05T12:41:17Z

Kimonyo:

[[File:Flood.jpg|200px|thumb|left|TEL Flood.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-05T12:38:56Z

Kimonyo:

[[File:Flood.jpg|200px|thumb|left|TEL Flood.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-05T12:36:05Z

Kimonyo:

[[File:Flood.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Flood.jpg

2020-02-05T12:34:59Z

Kimonyo: Kimonyo uploaded a new version of File:Flood.jpg

Seraphin

2020-02-05T12:33:14Z

Kimonyo:

[[File:Example.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-05T12:32:03Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]
== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-05T12:30:26Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

[[File:Flood.jpg|100px|thumb|right|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-05T12:25:30Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

[[File:Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Flood.jpg

2020-02-05T12:23:02Z

Kimonyo: Kimonyo uploaded a new version of File:Flood.jpg

Seraphin

2020-02-05T12:19:08Z

Kimonyo: /* Production */

Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

[[File:Example.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-04T12:03:47Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-04T12:00:58Z

Kimonyo:

[[File:Bien_aime.jpg|250px|thumb|right|TEL Bien_aime.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Bien aime.jpg

2020-02-04T11:54:06Z

Kimonyo: Kimonyo uploaded a new version of File:Bien aime.jpg

Seraphin

2020-02-04T11:48:14Z

Kimonyo:

[[File:Bien_aime.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Bien aime.jpg

2020-02-04T11:46:42Z

Kimonyo: Kimonyo uploaded a new version of File:Bien aime.jpg

File:Bien aime.jpg

2020-02-04T11:40:22Z

Kimonyo: Kimonyo uploaded a new version of File:Bien aime.jpg

File:Bien aime.jpg

2020-02-04T11:04:23Z

Kimonyo: Kimonyo uploaded a new version of File:Bien aime.jpg

Seraphin

2020-02-04T10:50:37Z

Kimonyo:

[[File:Example.jpg]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-04T10:42:35Z

Kimonyo:

[[Kimonyo]]
Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-02-03T13:02:56Z

Kimonyo: /* Production 2 */

Hello, my name is Seraphin Uwizeye Kimonyo. I fear God and respect human beings. I was born in DR Congo, in North Kivu Masisi Zone in the Village of Kabuga. I attended church since I was in the womb of my dear mother up to date as I am a Seventh Day Adventist Church elder in Dadaab central church in the refugee camp. As a Congolese, I like music and socializing with other people. I am married to one Cherie wife and God gave us a blessing of two daughters. I got my primary certificate from Kanyatsi Primary school while I obtained my Diploma in Education from Musheberi Gomba in the year 1999. As the story of Congo Kinshasa is known to all, due to unceasing wars in our region I and my family escaped from my country to Kenya where I am now living as a poor refugee person. In all things, let the name of God be glorified because there is a purpose in all that may occur to the human being,'s life. In 2018, I was graduated as a degree holder in the faculty of Liberal Arts and Professional Studies from York University. By God's grace, here I am in MA education program in BHR Dadaab refugee camp! Despite many challenges and trials existing in the refugee camp, I have witnessed many wonders that the Almighty Jehovah operates on His faithful servants. I wish to be humble all the time, life is too short.
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort into them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains the power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFERENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==

Seraphin Uwizeye Kimonyo
Student ID:212646717
EDC 5855
Date: 30th/Jan/ 2020

REFLECTION TWO: “MULTILITERACIES”: NEW LITERACIES, NEW LEARNING
The time has come where education and educators must take another form of transmitting knowledge to the learners. It is what was seen after doing several meeting in different countries. When the New London group came together for the first time in the 1990s, they discovered that the means of communication through Google was very low to the level it was even unthinkable to very many people in the entire world. This is true because in my country DR Cong, although today things have improved a bit, in the year 1990, people were not aware of computers. I remember the way we were struggling to call our family members who were living in town through Catholic father’s mobile radio telephone
(Radio Common Carrier), and to reach to the parish it was like more than twenty kilometres by footing. Now try to imagine, if, in London, Australia, Beijing, Johannesburg where these meetings were being done were lacking such kind of important technology (Google and other modern communication tools) think about the African countries that even today are still having the same problem of googling and other related moods of communication.
However, the word changes day after day through the effort of research who tirelessly work to bring changes through innovation. In the year 2009, the same panel the New London group confirmed that more than 60,000 web pages brought up “multiliteracies”, this was unbelievable. The question is; what is multiliteracy? The answer from Google, ‘is a pedagogical approach developed in 1994 by the new London group that aims to make classroom teaching more inclusive of cultural, linguistical diversity. They advocate this so that students will be better prepared for a successful life in a globalized world’.
As the world takes a new form of technology every day, education must have a new form too. The way educators were running education in the 1900s must have another way of dealing with students as John Dewey and Montessori said that,
Learning by doing(Dewey), must keep in action. In the other side, a child to be observed(Montessori), this means that a child must be the Centre in education (Mary Kalantzis, 2010, pg. 182).
The author wants to remind the readers that technology made many unthinkable things to happen as Mary Kalantzis argued that “Now we live in a world of iPods, wikis, blogs and SMS messages. Not even nameable a decade ago, these are just a few of the new spaces in which representation now occurs (Mary Kalantzis, 2010, pg.167).
Coming to the question of why, what, and how? It is very important to think always about the way of transmitting knowledge to the learners. Why: People should understand that education provide for them good jobs, focused mind, and brings equality among the communities. The world is rapidly changing and everyone should be engaged in daily activities and be familiar with practical knowledge instead of sitting down and wait for the instructor, and if the instructor is absent everything knocks off. As Mary Kalantzis said that “We are in the midst of a profound shift in the balance of agency, in which as workers, citizens and persons we are more and more required to be users, players, creators and discerning consumers rather than the spectators, delegates, audiences or quiescent consumers of an earlier modernity (Mary Kalantzis, 2010, pg. 172).
In “what” question, creativity is much needed. People must active and have the spirit of designing and changing the world through what they speak, see, hear, touch in their every day’s activities as Mary Kalantzis argued that “Literacy teaching is not about skills and competence; it is aimed at creating a kind of person, an active designer of meaning, with a sensibility open to differences, change and innovation (Mary Kalantzis, 2010, pg. 175).
Coming to “how” question, the analysis must be done to see the barriers of traditional literacy teaching that can pass language concept and bring in beneficial practice from literacy models (Over instruction). We have to be aware that “Learning is a process of self-re-creation. Cultural dynamism and diversity are the results” (Mary Kalantzis, 2010, pg. 184).
Multiliteracy teaching as Indigenous learning are the best methods of transmitting knowledge to the learners because they allow the student to practice his/her own experience to discover the hidden knowledge. For instance, the story of bean takes the students in their daily activities, in planting the bens and observing its growth, they understand the lesson better than reading the books and memorizing theories then performing test and get 100% of max by which learners cannot demonstrate their learners to others. The same as multiliteracy, its aim is to make learners understand fully through all their senses and skills. This is a powerful way transmitting knowledge to the learners because it gives chance to the students to practice their own mind to discover the knowledge by the guidance of the teacher, not the instructor to set everything in the student’s brains. For sure these are the modern methods that all scholars and educators must embrace.

REFERENCES
Cope, B. & Kalantzis, M. (2009). ‘Multiliteracies’: New literacies, new learning. Pedagogies: An International Journal, 4(3), 164-195.

== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-29T12:30:54Z

Kimonyo:

Seraphin

2020-01-27T13:14:00Z

Kimonyo: /* Production */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort on them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

REFRENCES

Jones Brayboy, B. M., & Maughan, E. (2009). Indigenous knowledges and the story of the bean. Harvard Educational Review, 79(1), 1-21.

Mitchell, G. J., Cross, N., George, O., Hynie, M., Kumar, K. L., Owston, R., ... & Wickens, R. Complexity Pedagogy and e-Learning: Emergence in Relational Networks.

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T13:09:20Z

Kimonyo: /* Production */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==
REFLECTION 2: INDIGENOUS KNOWLEDGE AND THE STORY OF THE BEAN, AND DAAGU: COMPLEXITY PEDAGOGY AND E-LEARNING
Different authors from the two readings, Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning had powerful thoughts and different perspective about “knowledge”, learning, and technology. The amazing fact is that in their writings none of them was opposing the goodness of “knowledge”, learning, and technology. In fact, to them, there is a great need for adding more effort on them. This is what Gail J. Mitchell and other authors said, “We think it is important to locate the work we have developed in order to advance the dialogue/ conversation about how different pedagogies can accelerate emergent, deep, and meaningful learning” (Gail J. Mitchell, 2016, pg. 209).
According to Gail J. Mitchell, “Learning is a collective and connected endeavour, a process of engagement and collaboration, interactions among neighbours are generative, creative, and unpredictable yet open to reflective understanding. (Gail J. Mitchell, 2016, pg. 209).
In both readings, learning is done when people are engaged in daily activities when neighbours and community members interact they learn and exchange knowledge. It is what the indigenous people do (Brayboy & Maughan, 2009, pg.3). In another side, the aim of Daagu is to make/help people from different communities discover from their self-knowledge and also, to encourage community members to learn from one another (Gail J. Mitchell, 2016, pg. 206).
Additionally, all the authors in the two readings/articles agree with technology tools in education to demonstrate knowledge and for programming topics (Brayboy & Maughan, 2009, pg. 17). It is clear that the authors in both readings concur with the thoughts of Richardson and Postman (2013) who said that, technology contains power to change education through creativity, contrary to the ideas that perceive technology as a simple awareness to control the students. (Gail J. Mitchell, 2016, pg. 2010)
Education must have a new aspect, the time of having much concentration to books and many theories by which the teacher/educator/instructor is seen as the Centre of education, learners must be in that place they have to be mainstream in learning. This is what the story of the bean about! Practical lessons are much needed than theories and many book reading assignments. Indigenous experience is powerful and has to recommend to all scholars because it helps the students to learn and practice knowledge that they can see, touch, and explain in their own understanding that is in their local languages. The two articles (Indigenous Knowledge and the Story of the Bean, and DAAGU: Complexity Pedagogy and e-Learning) are relevant to the current education because they give the chance to learners to practice their knowledge, instead of waiting for the teacher to show everything. In this case, the students can discover new knowledge by themselves through practical lessons.

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T11:16:28Z

Kimonyo: /* Production */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T11:15:08Z

Kimonyo:

Seraphin

2020-01-27T11:12:37Z

Kimonyo: /* Flood in Ifo Dadaab refugee camp */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Flood in Ifo Dadaab refugee camp==
[[File:Flood.jpg|250px|thumb|left|TEL Flood.jpg]]

== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T11:03:32Z

Kimonyo: /* Flood in Ifo Dadaab refugee camp */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Flood in Ifo Dadaab refugee camp==

[[File:Flood.jpg]]

== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Flood.jpg

2020-01-27T10:58:39Z

Kimonyo: Kimonyo uploaded a new version of File:Flood.jpg

File:Flood.jpg

2020-01-27T10:52:44Z

Kimonyo: Kimonyo uploaded a new version of File:Flood.jpg

Seraphin

2020-01-27T10:51:25Z

Kimonyo: /* Flood in Ifo Dadaab refugee camp */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Flood in Ifo Dadaab refugee camp==

[[File:Example.jpg]]

== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T10:50:49Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Flood in Ifo Dadaab refugee camp==

== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T10:36:11Z

Kimonyo: /* Flood in Ifo Dadaab refugee camp */

File:Flood.jpg

2020-01-27T10:34:20Z

Kimonyo:

Seraphin

2020-01-27T10:31:38Z

Kimonyo: /* Flood in Ifo Dadaab refugee camp */

Seraphin

2020-01-27T10:30:33Z

Kimonyo:

Seraphin

2020-01-27T10:27:12Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

[[File:Example.jpg]]
== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
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== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Sera.jpg

2020-01-27T09:57:56Z

Kimonyo: Kimonyo uploaded a new version of File:Sera.jpg

Seraphin

2020-01-27T09:56:54Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

[[File:Example.jpg]]

== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
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== Production 5 ==
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== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T09:48:13Z

Kimonyo: /* Production 1 */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Production ==

[[File:Sera.jpg|250px|thumb|right|TEL Sera]]

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T09:41:49Z

Kimonyo: /* Production 1 */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Production 1 ==

[[File:Sera.jpg]]

== Production 2 ==
== Production 3 ==
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== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Sera.jpg

2020-01-27T09:40:25Z

Kimonyo: Kimonyo uploaded a new version of File:Sera.jpg

Seraphin

2020-01-27T09:39:24Z

Kimonyo: /* Production 1 */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Production 1 ==

[[File:Example.jpg]]

== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
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== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T09:38:52Z

Kimonyo:

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Production 1 ==
== Production 2 ==
== Production 3 ==
== Production 4 ==
== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

File:Sera.jpg

2020-01-27T09:34:18Z

Kimonyo: Kimonyo uploaded a new version of File:Sera.jpg

Seraphin

2020-01-27T09:32:15Z

Kimonyo: /* Production 1 */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

[[File:Example.jpg]]== Production 1 ==

== Production 2 ==
== Production 3 ==
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== Production 5 ==
== Production 6 ==
== Production 7 ==
== Production 8 ==
== Production 9 ==

Seraphin

2020-01-27T09:31:31Z

Kimonyo: /* Production 1 */

Seraphin

2020-01-27T09:30:39Z

Kimonyo: /* Production 1 */

Hello, my name is Seraphin Uwizeye Kimonyo. Today things are tough men!

== Production 1 ==

[[File:sera]]

== Production 2 ==
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