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EPALE

Piattaforma elettronica per l'apprendimento degli adulti in Europa

 
 

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EPALE Irlanda Concorso Blog 2019

06/12/2019
di Lucia Iacovone
Lingua: IT
Document available also in: EN

Hai una idea per il blog EPALE? Adoriamo sempre leggere le tue idee, ma ora hai la possibilità di vincere un nuovo iPad.

Come partecipare
1. Carica un blog su EPALE tra il 3 ottobre e il 13 dicembre 2019. I blog devono essere rilevanti per volontari o coloro che lavorano nel campo dell'apprendimento degli adulti.

2. Invia una email ad epale@leargas.ie con:
a. il tuo nome;
b. il tuo nome utente EPALE ed il link al profilo utente;
c. il tuo numero di telefono (in modo da poterti contattare in caso di vittoria);
d. il titolo del tuo blog ed il link al tuo blog su EPALE.

3. Condividi il tuo blog! Uno dei criteri di valutazione è la quantità di "Mi piace" che i blog ottengono su EPALE.

Se hai molte idee da condividere, perché non partecipare più di una volta? Assicurati di inviare una e-mail separata per ogni blog.
Non è prevista alcuna quota di iscrizione al concorso e non è necessario alcun acquisto per partecipare a questo concorso. EPALE è gratuito, cofinanziato dall'Unione Europea ed in Irlanda anche da SOLAS.

/it/file/epale-blogs-competition-imageEPALE Blogs Competition Image

Criteri di ammissibilità e regole di partecipazione
1. Devi essere un/a utente EPALE registrato/a.
2. Quando ti registri ad EPALE, il tuo "paese" deve essere impostato su "Irlanda".
3. Il concorso è aperto ai membri irlandesi registrati ad EPALE. Puoi iscriverti ad EPALE su https://ec.europa.eu/epale/en/user/register. Nota: quelli registrati ad EPALE non sono ammessi al concorso a meno che il loro "Paese" non sia impostato su "Irlanda" durante la registrazione.

4. Avere più di 18 anni.

5. Per partecipare al concorso è necessario caricare un blog tra il 3 ottobre ed il 13 dicembre 2019. È possibile iniziare a caricare blog dal giorno 3 ottobre. I blog caricati prima di questa data non saranno presi in considerazione. La data di chiusura del concorso è il 13 dicembre 2019. Dopo tale data non saranno consentite ulteriori iscrizioni.

6. È necessario inviare una e-mail al servizio di supporto nazionale EPALE irlandese (EPALE Ireland NSS) all'indirizzo epale@leargas.ie come conferma di partecipazione, con le seguenti informazioni:
-il tuo nome;
-il tuo nome utente EPALE e il link al profilo utente;
-il tuo numero di telefono;
-il titolo del tuo blog e il link al tuo blog su EPALE.

7. Non verranno fatte eccezioni per le email di conferma non ricevute.

8. I partecipanti possono caricare tutti i blog che desiderano, tuttavia devono inviare una e-mail di conferma separata per ciascun blog.

9. Poiché EPALE è rivolto a coloro che lavorano nell'educazione degli adulti, i blog devono essere pertinenti a volontari o coloro che lavorano nell'educazione degli adulti.

10. Poiché si tratta di un concorso per utenti EPALE Irlanda, i blog devono essere scritti in inglese o gaelico.

11. I caricamenti su EPALE vengono moderati prima di "essere pubblicati" sul sito. I contenuti dei blog possono essere modificati durante il processo di moderazione per i seguenti motivi, ma non sono limitati a: problemi di grammatica/leggibilità, spiegazione di abbreviazioni/termini che potrebbero non essere familiari a coloro che lavorano nell'educazione degli adulti al di fuori dell'Irlanda, per rimuovere contenuti ritenuti in conflitto con i termini e le condizioni d'uso di EPALE, ecc.

12. I premi sono i seguenti: il 1° premio è un nuovo IPAD. Il secondo premio è di €150 OneForAll voucher. Non saranno offerti contanti. I premi non sono trasferibili.

13. I vincitori saranno scelti in base alla combinazione di:
a. un voto popolare condotto tramite il sito EPALE contando il numero di "Mi piace" ricevuti durante il periodo del concorso (03/10 - 13/12/2019) sui blog idonei, registrati e verificati dal promotore (ovvero EPALE Irlanda NSS );
b. la decisione finale di una giuria (basata su una serie di fattori tra cui la pertinenza dell'argomento e la qualità del blog).

14. I vincitori saranno avvisati via e-mail entro 2 settimane dalla data di chiusura. Se il/a vincitore/trice non può essere contattato/a o non rivendica il premio entro 14 giorni dalla notifica, ci riserviamo il diritto di ritirare il premio e scegliere un altro/a vincitore/trice.

15. EPALE Irlanda notificherà al/la vincitore/trice quando e dove il premio potrà essere ritirato.

16. Il/a vincitore/trice si impegna a concedere l’autorizzazione all’utilizzo del proprio nome e immagine in qualsiasi materiale pubblicitario.

17. Iscrivendoti, fornisci le tue informazioni a Léargas ed EPALE. Useremo le tue informazioni nel rispetto della tua privacy. Puoi chiederci di eliminare o modificare i dati che ci fornisci in qualsiasi momento. Per ulteriori informazioni, consultare l'informativa sulla privacy sul sito Web di Léargas disponibile all'indirizzo https://www.leargas.ie/governance/
(il link è esterno)
18. Partecipando a questo concorso, il/a concorrente sta dichiarando di essere vincolato/a ai termini ed alle condizioni qui contenute.

19. La decisione di EPALE Irlanda relativa all'ammissibilità ed alla selezione dei vincitori è definitiva.

Questo post è stato originariamente pubblicato su EPALE Irlanda.

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  • Ritratto di Ekaette Chukwuogor
    Analysing the radical tradition method in comparison with the pedagogy method in schools/Adult education. Which is more suitable and healthy for the learners? This blog explores the Pedagogy method of teaching in comparison with the Radical Tradition or critical pedagogy method of teaching in adult education. Having schooled in Nigeria up to a certain level and coming to Ireland to also do some more studies, I see myself in a position do explore this two methods of learning. Based on my personal experience I will try to present which one of the method I think is more suitable and healthy to the learners specifically in adult education. During all my years of studying in Nigeria, from nursery school, down to primary, secondary and university school. We were made to just sit down quietly and carefully take in all the information given out by the teachers or lecturers as the case maybe. The teachers were portrayed and seen as the owners of the knowledge while we the students were considered as those who knew nothing. We were careful to ask questions, asking any question more than once or twice was considered as a distraction or interruption to the teacher. Any interrupting or distracting the teacher was considered as being a rude student. As it is in Nigeria, most times such student will be punished for their actions. The punishment could be being flogged by a Cain or made to cut grass or suspended in school. It was such a terrifying, limiting, stressful and mentally exhausting space of learning. A situation like this is why people like; Freire, Illich, Groux and others see the pedagogy method of education as instrument of oppression (Thomas in A Critical Encounter, edited by Peter Leonard, and Peter McLaren, Routledge, 1992). Similar to what Leonard J. Waks (2015) wrote in her book, the courses we learnt in our school then were based on pre-set learning intentions, same with the curriculum guide, textbooks, and of course, there were always final exams to be written. The purpose of the exams was to test how much knowledge we were able to absorb from the teacher and to bank it somewhere in our brain, and then bring them out at exams. Without any doubt, this is what Freire calls ‘Banking’ (Freire, 1968), he attributes this method to banking because he sees it as a teaching method where facts are deposited into the minds of the students who are nothing more than just being passive without any interest or engaging. We had no opportunity to stimulate any discussion between the teachers and us or to reflect on what was taught to us or what we felt about the subject taught. It was a typical situation of only the teacher doing all the talking and we the passive student doing all the listening. Looking back, I still remember how boring the classroom space was, due to the fact that there was never any interaction nor any friendly atmosphere between the teachers and us. The process was exhausting, tiring and there was a huge alienation between the teachers and us. To be honest, most of us saw the teachers/lecturers as enemies. I remember some of the students had to pour some liquid or tea on the sit of teachers so that when they come to sit on the chair, their cloths would be soiled. Some even wrote nasty things against them on the board a day before the teachers came into class. It was a kind of class room where we were made to sit in a particular way, careful not to move your body too much, dosing off, showing no interest in the topic taught, sometimes, wondering what connects you with the lesson taught. This was indeed my pedagogy experience. And please note, that, until I enrolled in my present course, ‘The Higher Diploma in Further Education in Maynooth University’, I never thought there was anything wrong with that method of teaching. I took it to be normal, believing that it was what is expected of school. I believed it was normal to go through such pain and torture in order to be educated. That’s why Freire pointed out in his book that the Pedagogy method of teaching does not only make the student to be considered ignorant but goes as far as make the students believe that they are indeed ignorant (Freire, 1968). He went as far as equating this concept of education to slavery. He explained how the student are looked down as slaves and also made to believe that indeed they are ignorant and should not speak or participate in the teaching space. Neither me nor the other students ever came to the reality that we are also a source of knowledge where the teacher can also draw knowledge from in the process of teaching. See below the exact phrase of Freire: “Projecting an absolute ignorance onto others, a characteristic of the ideology) of oppression, negates education and knowledge as processes of inquiry. The teacher presents himself to his students as their necessary opposite; by considering their ignorance absolute, he- justifies his own existence. The students, alienated like the slave in the Hegelian dialectic, accept their ignorance as justifying the teachers existence—but, unlike the slave, they never discover that they educate the teacher. (Freire, Pedagogy of the Oppressed, P.45, 1968)” Freire also sees this type of teaching as a teaching method that projects ignorance on others, that is, an act of displaying ideology of oppression on others through teaching. Dewey noted that Pedagogy method is the major problem in the educational system. Dewey (1899) tells a story why he came up with that belief; “Some few years ago I was looking about the school supply stores in the city, trying to find desks and chairs which seemed thoroughly suitable from all points of view—artistic, hygienic, and educational—to the needs of the children. We had a great deal of difficulty in finding what we needed, and finally one dealer, more intelligent than the rest, made this remark: “I am afraid we have not what you want. You want something at which the children may work; these are all for listening. (Waks, 2015)” In my opinion, having had first hand experience of this method of learning, the pedagogy method is undeniably subduing and extremely restrictive to student’s ability to either assimilate information or express their knowledge or even learn efficiently. As opposed to my experience in the schools I attended in Nigeria and the other studies I did here in Ireland, in my present course of study; “The Higher Diploma in Further Education, I noticed that we practise the radical tradition. Our Cordinators in my current course are concerned with how we are learning; they help us draw from our experiences in other to acquire knowledge in a healthy learning environment. The method used in teaching us in my current course has helped me overcome and heal from the unhealthy pedagogy experiences I encountered in my former schools. Some of my current classmates have spoken out and expressed various unpleasant experiences they came across in their former schools. Experiences, such as; educational disadvantage, social exclusion, discrimination due to their inability to cram, memorize or learn the lessons as expected by the teachers. Below are the various elements of the radical tradition learning method I have come to experience since I started my current HDFE course. 1. There is collaboration between we the students and the teachers giving me a relaxed state of mind to learn drawing from my experiences and my innate nature. 2. It is a learning approach that gives me more autonomy and independence while I learn. 3. It enables me reflect within me, among the students and the teachers providing me with a greater insight and understanding in my learning process. 4. We are given the opportunity to share our individual ideas depending on the topic 5. We are encouraged to speak out our feelings concerning what we are taught in the class. 6. The facilitators are engaged with us, taking time to explain any occurrence to us. 7. We are asked for concern before our experiences or contributions are share out with others. 8. It is a course where the humanistic approach is brought into the teaching space. 9. The HDFE course is person and learners centred course. 10. We sit in circle together with our facilitators/teachers, and this kind of study environment help promote our self-confidence or even help us heal from our past unhealthy and unfruitful educational experience. Coming to experience all of the above unique experiences in my learning space and process in my current course is why I resonate with Freire and others who believe in the radical tradition method of education, specifically in adult education where I am a part. It is absolutely refreshing to study in such a humanistic and person centred space. The Pedagogy method has been criticised by many, in Leonard J. Waks (2015) some of the names given to the pedagogy method are; “cram school” and “test prep. (Waks (2015))” Freire believes that this type of teaching causes a sickness he tags as; “Narrative sickness” (Freire, 1968), he is of the opinion that both the teachers as well as the students suffer this sickness. Majority of people that have passed through the pedagogy method of education had one sad story to tell. Due to stringent nature of the pedagogy education, many people have dropped put of school, many have hated and turned their backs on schools and any form of learning. The radical tradition is emancipatory and has helped learners overcome every destructive inequality that were formed in them in all the mainstream education where they initially studied. The radical tradition method of learning is aspirational, imaginative and creative to the students and I believe also for the facilitators. It is a teaching method that mirrors the philosophy of Freire, which propagates equality and social justice (Freire, in Fitzsimons 2017) While many have embraced and desire the radical tradition, most of the circular schools are continuing to apply the Pedagogy method. The Pedagogy method of education has been in existence for about 150 years and has been condemned and criticised by many educational critics for as many years as it has existed. Up till now, and shockingly, the Pedagogy method continues to strive in almost all the educational sector despite all its setbacks. In ‘School and Society, Dewey (1899)’ Having expounded upon the positive characteristics of the radical tradition, there are questions I would love to throw out there to anyone; Why are the circular schools still practicing the pedagogy method of education?’ It is shocking that despite the shortfalls of the Pedagogy method of teaching, the circular schools or learning centres are still practicing the pedagogy method of teaching, even in Ireland and many other civilized countries of the world. It would be explainable if it were only happening in the underdeveloped countries. As been truly observed, I assume the pedagogy method is truly detrimental to the mental and emotional health of the learners and should therefore be abolished in schools and in learning places. Bibliography 1. Fitzsimons, Camilla. Community Education and Neoliberalism : Philosophies, Policies and Practices in Ireland, Palgrave Macmillan US, 2017. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nuim/detail.action?docID=4815430. Created from nuim on 2019-12-05 06:59:17. 2. Griff Foley (2001) Radical adult education and learning, International Journal of Lifelong Education, 20:1-2, 71-88, DOI: 10.1080/02601370010008264 3. Freire, in Listening to Teach : Beyond Didactic Pedagogy, edited by Leonard J. Waks, State University of New York Press, 2015.ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nuim/detail.action?docID=4396588.Cr... from nuim on 2017-10-09 15:58:40. 4. The School and Society hereinafter identified as SS, John Dewey, Collected Works, mw1. 21. (Dewey, in Waks 2015) 5. Freire, P.45 (1968). Pedagogy of the Oppressed. Portugal: Penguin Books.    
  • Ritratto di Mary Mitchell
    A open and honest discussion of different education experiences,an enlightening read