https://www.refugeesrespond.org/dadaabwikimedia/api.php?action=feedcontributions&feedformat=atom&user=Okello 2026-06-24T20:26:47Z User contributions MediaWiki 1.26.3 https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=2006 2020-02-19T14:54:39Z

<p>Okello: /* Production 3 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> <br /> <br /> References <br /> <br /> <br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: Designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> https://youtu.be/cKFDSn8ABS0<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=2005 2020-02-19T14:48:16Z

<p>Okello: /* Production 3 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> <br /> <br /> References <br /> <br /> <br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: Designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=2004 2020-02-19T13:58:14Z

<p>Okello: /* Production 3 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> <br /> <br /> References <br /> <br /> <br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: Designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> [[Media:https://youtu.be/cKFDSn8ABS0]]<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1771 2020-02-01T20:17:07Z

<p>Okello: /* Production 2 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> <br /> <br /> References <br /> <br /> <br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: Designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1770 2020-02-01T20:16:05Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> References<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> <br /> == References ==<br /> <br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: Designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1769 2020-02-01T20:09:11Z

<p>Okello: /* Production 2 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> Reference<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> [[File: Reference]]<br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: Designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1768 2020-02-01T20:06:51Z

<p>Okello: /* Production 2 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> Reference<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smartphones used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequent use of computer labs to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within the school. The New London Group (1996) believes that if students are taught through a multiliteracy way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledges that early childhood learners are open to communication tools that are more advanced with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words, and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> [[File: Reference]]<br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies: New literacies new learning, Pedagogies: An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1767 2020-02-01T20:02:50Z

<p>Okello: /* Production 2 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> Reference<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smart phone used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequently use of computer lab to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within school. The New London Group (1996) believes that if students are taught through a multiliteracies way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledge that early childhood learners are open to communication tools that are more advance with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> Cope, B., &amp; Kalantzis, M. (2009). Multiliteracies : New literacies new learning, Pedagogies : An International Journal, 4 (3), 164-195.<br /> <br /> The New London Group (1996). A Pedagogy of multiliteracies: designing social futures. Harvard Educational Review, 66 (1), 60-93<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1766 2020-02-01T20:00:18Z

<p>Okello: /* Production 2 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> Reference<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> The emerging range of technologies around the world has brought people to live close to each other in a world dominated by phone, iPods, blogs and SMS messages Cope and Kalantzis (2009). Today in Dadaab, students in secondary and primary school, many of them have smart phone used for communication mainly on WhatsApp. Early today, I have interacted with my friend who is a teacher at one of the secondary school and he confirmed how the use of media in school becoming part of learning. I was so happy to relate what the teacher told me and what I have learned in this course. He explained that some of the teachers use WhatsApp to communicate with their students through this application and affirm the frequently use of computer lab to do more research during their learning period.<br /> <br /> The formation of the New London Group in 1996 the term multiliteracies made my position strong to support the system within school. The New London Group (1996) believes that if students are taught through a multiliteracies way they will acquire the skills they need in the future to include employment opportunities and also be successful in other social environments. Here, Cope and Kalantzis (2009) reexamined the formation of the New London Group (1996) and determined that the basic shape of their findings had stood the test of time, through the changing world of technology, and is a useful guide to understanding and practice. <br /> <br /> The New London Group acknowledge that early childhood learners are open to communication tools that are more advance with crucial information rather than completely linguistic. Although the authors of this book do acknowledge that technologies and multimodal texts dominate the learning environment of children early literacy teaching still focuses greatly on traditional forms of print literacy like phonics and word recognition. Our learners of the twenty-first century commence schooling already having varied, and quite often extensive, literacy experiences and have already learned to make sense of visual literacy. These individuals are well-equipped with Multimodal texts that comprise multiple symbols, words and pictures. <br /> <br /> This chapter clearly supports the use of multiliteracies pedagogy in an early childhood context. There is no doubt that technology is changing the nature and use of literacy in the 21st century. It has also become clear that educators and pre-service educators need to adopt a multiliteracies pedagogical framework, the teachers also must have the skills to be able to mold their pedagogy when technology changes, this is to enable their students to have the skills to be able to succeed in this technological world.<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1599 2020-01-28T20:32:13Z

<p>Okello: /* Production 1 */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> The articles extensively discuss the concept of indigenous knowledge from the view of the current education system around the world. Educational researchers have begun to see the importance of both approaches and are highly debating on the best practice to which students in class and outside the classroom should follow. Privilege to read the work of Bran and Emma: indigenous education and Daagu (Complexity Pedagogy and e-Learning); I confined my thought around the two articles in the following response. <br /> <br /> In a sense of realization, indigenous knowledge is the pre-existing God-given knowledge to the people who knew forest secret, people who took forest as the pillar that holds everything tight together. So indigenous was granted the responsibility to protect all living things found in the forest as part of the family. I tend to be convinced of what it is. Indigenous Knowledge is connected to the land where it emerged; it comes with the people, animals, plants, water, earth, sky, and trees. And it is connected to the spirit and the states of sacredness; it is both thinking and feeling and reveals itself through physical actions. Here, the story of beans was exploratory, how students learn through action and observation. The student was given time to describe all the steps that lead to planting the seed, and to me, this was the curriculum of indigenous teaching which gives a clear understanding of how to teach science class (Brayboy &amp; Maughan, 2009, p. 8). This has been the systematic way for the indigenous community to unpack the box of knowledge; reproducing and sharing it with the upcoming generation. For the indigenous teacher to deliver indigenous content to the indigenous students, the teacher requires existing knowledge from nature. This is a continuous process of sharing the knowledge which is told by the elders from generation to generation. <br /> <br /> As a young child, I lived with my parents at a village near the forest in Gambella, there was no school and health clinic. When one of the family members fallen sick; dad used to go out to the bush and comes back with the root or leaf to treat the sick. We were privileged to gain those techniques to identify: what plants and where it’s found, which types of tree to be used as a medicine, and sometimes, elders spy on the kind of weather and if it is good or bad for the harvest season. The whole community has the opportunity to learn about the state of the land and the kind each community would do to support the land and the people. In my view, combining classroom teaching and practicing the content outside the classroom should have been the best method to gain new skills. I am confident to write here from my understanding that many students are tired of the same method of teaching every time and then, the culture of teaching should be change. Learning should be made easy and flexible; giving room for students’ independence, where teachers play the role of instruction and give time for focus group discussion among the students and encourage learning through real experience.<br /> <br /> The purpose of school is to promote self-reliance and gain knowledge, voice, and skills which will give them access to better employment opportunities and earnings which enhance their equality and independence. In reality, from the outlook of my lived experience in Dadaab and from the reading, most of the students completed their secondary education with little or no change seen in them. For this reason, the current curriculum is being blamed for most of this failure in school because it is revolving around the teachers. I believe this is the driving force behind students’ stagnation that brought dependence and idleness within Dadaab camps. To sum up my thought, here is a quote in our language, “Anywaa winyo ki wang” translated to “Deep understanding comes with observation and touching”. Reading the two articles gave me the spirit to confirm the true meaning behind this quote. To me, the best way to transfer long-lasting knowledge to young people who will be responsible, critical thinkers and problem-solving oriented who are ready to take up the mental of leadership to serve diligently is through learning and practice. I believe it is more powerful than a teacher center classroom where the teacher is believed to be the source of knowledge (Mitchell et al, 2016, p. 207). With the hope of a competency-based curriculum, navigating from the old way of teaching to CBC; students will have the opportunity to learn from each other experience and as well from the teacher.<br /> <br /> Reference<br /> <br /> Brayboy &amp; Maughan (2009). Indigenous Knowledge and the Story of the Bean, Harvard Educational Review.<br /> <br /> Mitchell, G., et al (2016). DAAGU: Complexity Pedagogy and e-Learning: Emergence in Relational Networks, International Research in Higher Education Vol. 1, No. 1; 2016.<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1542 2020-01-27T10:49:38Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey to my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1541 2020-01-27T10:43:41Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1540 2020-01-27T10:42:34Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]<br /> <br /> == Production 1 ==<br /> <br /> == Production 2 ==<br /> <br /> == Production 3 ==<br /> <br /> == Production 4 ==<br /> <br /> == Production 5 ==<br /> <br /> == Production 6 ==<br /> <br /> == Production 7 ==<br /> <br /> == Production 8 ==<br /> <br /> == Production 9 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1539 2020-01-27T10:39:44Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> <br /> [[File:abu.jpg|250px|thumb|right|TEL abu]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1538 2020-01-27T10:36:31Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> [[File:abu.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1533 2020-01-27T10:30:05Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> [[File:Example.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1532 2020-01-27T10:29:00Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1530 2020-01-27T10:24:52Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1529 2020-01-27T10:24:06Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> [[File:Abulogn.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1528 2020-01-27T10:16:53Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> [[File:Example.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1527 2020-01-27T10:16:30Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1526 2020-01-27T10:16:16Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1525 2020-01-27T10:15:40Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1524 2020-01-27T10:12:21Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==<br /> <br /> [[File:Example.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1523 2020-01-27T10:11:56Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1522 2020-01-27T10:11:29Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1521 2020-01-27T10:10:49Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> [[File:Example.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1520 2020-01-27T10:10:14Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1519 2020-01-27T10:09:59Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1518 2020-01-27T10:09:35Z

<p>Okello: /* Abulogn */</p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1517 2020-01-27T10:08:17Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1516 2020-01-27T10:08:01Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> <br /> == Abulogn ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1515 2020-01-27T10:07:32Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> <br /> == Abulogn ==<br /> <br /> [[File:Example.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1514 2020-01-27T10:06:40Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.<br /> <br /> [[File:Example.jpg]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1513 2020-01-27T10:01:38Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing graduate in education studies at York University. Today am still strong and holding on to my dream which is sure, and believe; I will attain my goal one day since I have already begun the journey of my success.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1510 2020-01-27T09:55:49Z

<p>Okello: </p> <hr /> <div><br /> I am Abulogn, Ethiopian by nationality, born in the Abobo district of Gambella; I live in Dadaab refugee camp. Currently, I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab. I came to Kenya in 2004 due to political instability which led to the killing of Anyuak on 13th December 2003. I was in Gambella teacher training college when the incident started, I had to leave my studies behind and run for my life. I crossed to Kenya through lokichoggio border. I spent some days at the transit center while UNHCR was processing my travel to Dadaab refugee camp. My ambition was to join college but I could not make it. Despite all of this I could not lose hope, a hope to be a man of the people who will serve communities. After 12 years of college dream, now it is becoming true when I was given the opportunity to do an instep program, diploma in English and literature and finally doing a degree in educational studies with York University. Today am still strong and holding on to my dream which is sure, and believes; I will attain my goal one day.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1487 2020-01-27T08:36:54Z

<p>Okello: </p> <hr /> <div><br /> <br /> I am Abulogn, Ethiopia by nationality, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1486 2020-01-27T08:34:33Z

<p>Okello: /* Production 4 */</p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1485 2020-01-27T08:34:17Z

<p>Okello: /* Production 3 */</p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1484 2020-01-27T08:33:58Z

<p>Okello: /* Production 2 */</p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1483 2020-01-27T08:33:44Z

<p>Okello: /* Production 1 */</p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> == Production 2 ==<br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1481 2020-01-27T08:16:35Z

<p>Okello: </p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> == Production 1 ==<br /> == Production 2 ==<br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1480 2020-01-27T08:15:55Z

<p>Okello: </p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> [[production 1 ]]<br /> <br /> <br /> == Production 2 ==<br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1479 2020-01-27T08:15:30Z

<p>Okello: /* Production 1 */</p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> [[File:Example.jpg]]<br /> <br /> [[production 1 ]]<br /> <br /> <br /> == Production 2 ==<br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=File:Abu.jpg&diff=1477 2020-01-27T08:12:47Z

<p>Okello: </p> <hr /> <div></div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1476 2020-01-27T08:09:24Z

<p>Okello: </p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> [[File:Example.jpg]]<br /> <br /> [[production 1 ]]<br /> <br /> <br /> == Production 1 ==<br /> <br /> == Production 2 ==<br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1475 2020-01-27T08:04:04Z

<p>Okello: </p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> [[production 1 ]]<br /> <br /> <br /> == Production 1 ==<br /> <br /> == Production 2 ==<br /> == Production 3 ==<br /> == Production 4 ==</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1474 2020-01-27T08:01:48Z

<p>Okello: </p> <hr /> <div><br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.<br /> <br /> [[production 1 ]]</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1473 2020-01-27T08:00:28Z

<p>Okello: </p> <hr /> <div>Hello!<br /> <br /> &#039;&#039;&#039;My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.</div>

Okello https://www.refugeesrespond.org/dadaabwikimedia/index.php?title=Abulogn&diff=1472 2020-01-27T07:59:41Z

<p>Okello: /* Production 3 */</p> <hr /> <div>Hello!<br /> <br /> My name is &#039;&#039;&#039;Abulogn&#039;&#039;&#039;, I live in Dadaab refugee camp. I work for FilmAid Kenya as a refugee incentive team leader in Ifo camp, one of the three camps in Dadaab.</div>

Okello