Reflections
This unit plan was such an amazing. yet challenging journey. In the beginning, I thought that I could easily meet the requirements of this assignment if I had merely done what I've done in the past, which is use technology from a less informed place. By looking at the curriculum content first and my learning context, I began to really think about what technology tools I should and shouldn't use. Looking back, most of the technology I've infused in my class has sadly been on the lower end of the SAMR framework. Previously, I think I've used technology just for the sake of using it, at times. This time, I thought long and hard about my choices and investigated many different tools on the internet before carefully choosing Sway and Weebly as my main technology tools for this unit.
The use of audio to record code switching on my blog, I consider to be on the upper end of the SAMR framework. Because Sway is also a mobile app, students can experience personalized, connected and situated learning within their context and availability of technology tools. The use of Google Docs, may enhance learning, although I do not thinks it redefines learning in any way. Likewise for online translation tools, although because students are able to receive a translation with voice, perhaps it does redefine learning in certain respects.
In critical reflection of my own work, I look to my adapted rubric from Harris & Hofer (2010) to assess whether or I would reach level four of the criteria listed. I can confidently assert that my use of Sway for the digital artifacts portfolios would be on the redefining level of the SAMR framework. I also feel that my activities fit in very well with the selected learning outcomes within the Saskatchewan Grade 5 Curriculum. I do believe that my instructional strategies are well supported with my technology choices. I feel there is great benefit in allowing students to collaborate and share learning on a blog and the use of a digital portfolio to demonstrate learning. In summary, I would definitely use the chosen technologies to support multilingual and bi-dialectical learning using Aboriginal perspectives. Although, I would carefully consider the impact and weight of these traditional teachings in context of language learning with technology integration.
The traditional learnings transmitted through the voice of Elders do have the power to be transformative on their own and I would always seek Elder guidance and wisdom before undertaking a unit such as this. Although the learning activities I've chosen can support these Elder teachings, I do believe that any instructional strategy, technology tool or learning outcome should not be used on its own to transmit these teachings. These teachings are considered sacred and contain meaning and metaphor that can only be properly transmitted with Elders who live and understand them. A couple of months ago, I sat with two local Elders in my community to discuss this project. They advised me of the sacredness of the Plains Cree language and that some stories should only be told in the context of ceremony, with Elders or at certain times. There are many things I do not know about this culture, but I am fascinated by it. I also have gained a deep appreciation for the value of these teachings and in general, Plains Cree and Metis culture.
If anyone is interested in using these lessons, please do, but do so with care. Consult a local Elder and your local cultural authority that is versed in traditional teachings and let them be your guide. By using a culturally responsive approach to meet learning outcomes, technology integration and language learning can become a redefined learning experience for all students. I will leave you with a quote that has resonated with me in the context of cultural and language learning using Aboriginal perspectives. Thank you for viewing my website and I look forward to your thoughts!
Holly Portas
Chi ni sin wen da mang. The power of language is the sacredness within the meaning of the words said and used, especially in the teachings of our Elders. Expressed words have many meanings that need to be understood with feeling. If one does not have the feelings to go along with what is being taught and said, then it is not enough because we need the proficiency to be able to connect and communicate with the Creator and all of creation Elder, Virginia Skye, Ojibway, Bloodvein, (as cited in Manitoba Education, Citizenship and Youth, p.9).
The use of audio to record code switching on my blog, I consider to be on the upper end of the SAMR framework. Because Sway is also a mobile app, students can experience personalized, connected and situated learning within their context and availability of technology tools. The use of Google Docs, may enhance learning, although I do not thinks it redefines learning in any way. Likewise for online translation tools, although because students are able to receive a translation with voice, perhaps it does redefine learning in certain respects.
In critical reflection of my own work, I look to my adapted rubric from Harris & Hofer (2010) to assess whether or I would reach level four of the criteria listed. I can confidently assert that my use of Sway for the digital artifacts portfolios would be on the redefining level of the SAMR framework. I also feel that my activities fit in very well with the selected learning outcomes within the Saskatchewan Grade 5 Curriculum. I do believe that my instructional strategies are well supported with my technology choices. I feel there is great benefit in allowing students to collaborate and share learning on a blog and the use of a digital portfolio to demonstrate learning. In summary, I would definitely use the chosen technologies to support multilingual and bi-dialectical learning using Aboriginal perspectives. Although, I would carefully consider the impact and weight of these traditional teachings in context of language learning with technology integration.
The traditional learnings transmitted through the voice of Elders do have the power to be transformative on their own and I would always seek Elder guidance and wisdom before undertaking a unit such as this. Although the learning activities I've chosen can support these Elder teachings, I do believe that any instructional strategy, technology tool or learning outcome should not be used on its own to transmit these teachings. These teachings are considered sacred and contain meaning and metaphor that can only be properly transmitted with Elders who live and understand them. A couple of months ago, I sat with two local Elders in my community to discuss this project. They advised me of the sacredness of the Plains Cree language and that some stories should only be told in the context of ceremony, with Elders or at certain times. There are many things I do not know about this culture, but I am fascinated by it. I also have gained a deep appreciation for the value of these teachings and in general, Plains Cree and Metis culture.
If anyone is interested in using these lessons, please do, but do so with care. Consult a local Elder and your local cultural authority that is versed in traditional teachings and let them be your guide. By using a culturally responsive approach to meet learning outcomes, technology integration and language learning can become a redefined learning experience for all students. I will leave you with a quote that has resonated with me in the context of cultural and language learning using Aboriginal perspectives. Thank you for viewing my website and I look forward to your thoughts!
Holly Portas
Chi ni sin wen da mang. The power of language is the sacredness within the meaning of the words said and used, especially in the teachings of our Elders. Expressed words have many meanings that need to be understood with feeling. If one does not have the feelings to go along with what is being taught and said, then it is not enough because we need the proficiency to be able to connect and communicate with the Creator and all of creation Elder, Virginia Skye, Ojibway, Bloodvein, (as cited in Manitoba Education, Citizenship and Youth, p.9).