// Numbas version: exam_results_page_options {"name": "Prep for LANTITE - Yarning up Indigenous pedagogies: a dialogue about eight Aboriginal ways of learning.", "metadata": {"description": "

This is a practice test for students sitting the LANTITE (literacy).

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Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 1

\n

 because such universal dogmas belie diversity and difference in specific cultural ways of learning   (para 1)

\n

Which of the following is closest in meaning to belie?

", "advice": "

When you 'belie' something, you are not providing a full impression or explanation; in other words, you are glossing over it.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. gloss over", "B. disbelieve", "C. exaggerate", "D. underlie"], "matrix": ["1", 0, 0, 0], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 2", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 2

\n

The word ‘similarly’ is used in paragraph 1 to emphasise similarity between two ideas. Which of the following reflects the two ideas that are similar? 

\n

", "advice": "

The answer is C. The first sentence talks about the inappropriateness of the 'one-size fits' all model and sentence two talks about the lack of research in particular areas.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. universal dogmas on Indigenous education policies and the diversity in specific cultural ways of knowing", "B. the reality of diversity in cultural ways of learning and the state of research into Indigenous cognitive processes", "C. comments about the one-size-fits-all Indigenous education policies and comments about the state of research on Indigenous cognitive processes", "D. the lack of research on Indigenous cognitive processes and the colonisation’s impact on student communities"], "matrix": ["0", 0, "1", 0], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 3", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 3

\n

…. only to be revisited when they are learning ‘about’ themselves, …...   (para 1)

\n

In this sentence, why do the authors put quotation marks around the word ‘about’?

\n

", "advice": "

The answer is B. The authors are putting down the idea that aboriginal students need the curriculum to learn about themselves.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. to show that Indigenous students tend to know little about their own culture", "B. to deride the idea that the curriculum helps Indigenous students to understand themselves", "C. to show that the word is not particularly academic", "D. to show that the word 'about' is pointing to real people"], "matrix": ["0", "1", "0", 0], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 4", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 4

\n

… reflect two-way teaching and learning through the modality of the yarn … …...   (para 1)

\n

Which of the following is closest in meaning to modality?

\n

", "advice": "

The answer is D - device. The authors are thinking about 'yarning' (a key factor in Indigenous culture) as something that can be useful for learning, just like a mobile phone (a device) is 'useful' for communication. 

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. story", "B. road", "C. program", "D. device"], "matrix": ["0", "0", "0", "1"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 5", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 5

\n

Paragraph two suggests that teachers need to understand

\n

", "advice": "

The answer is C. Paragraph two emphasises that learning does not happen in a straight line, ie it is not linear. 

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. the diagram as a whole.", "B. the meaning of the symbols of ‘story sharing’ and ‘land links’.", "C. a pedagogy that doesn’t represent leaning as a straight line in one direction.", "D. a pedagogy that teaches different cultures."], "matrix": ["0", "0", "1", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 6", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 6

\n

It winds, it curves and it goes around.     (para 2)

\n

In this sentence, the pronoun ‘it’ refers to

\n

", "advice": "

The answer is A. In paragraph two, the pronoun 'it' refers to the way, or more precisely 'The way we move through narratives and through landscapes'.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. the way", "B. narratives and landscapes", "C. straight line", "D. 'we'"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 7", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 7

\n

These non-linear ways of learning also include synergistic or both way processes …...   (para 2)

\n

Which of the following is closest in meaning to synergistic?

\n

", "advice": "

The answer is D. The word synergy tends to indicate that things are coming together to produce a combined outcome.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. both ways", "B. energetic", "C. enthusiastic", "D. combined"], "matrix": ["0", "0", "0", "1"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 8", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 8

\n

Which element in ‘The eight-way framework’ diagram best relates to paragraph two?

\n

", "advice": "

The answer is A. Paragraph two is all about non-linear pedagogy.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. non-linear", "B. story sharing", "C. land links", "D. learning maps"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 9", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 9

\n

Which of the following best sums up the meaning of paragraph 3? (Para 3 starts with Just as opposite forces …..)

\n

", "advice": "

The answer is A. Paragraph 3 points out that a lesson on any one topic can teach a multitude of subjects.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. learning doesn’t have to be divided up into separate subjects", "B. innovation and complexity happens in nature", "C. lessons can be centred around a fun activity", "D. multi-way approaches to learning are better than two-way approaches"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 10", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 10

\n

….. journeys are memorised like vast internal landscapes …...   (para 4)

\n

Which of the following is closest in meaning to vast?

\n

", "advice": "

The answer is A. The meaning of 'vast' in this sentence means 'great' or 'large' landscapes. 

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. great", "B. different", "C. vascular", "D. cognitive"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 11", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 11

\n

….. journeys are memorised like vast internal landscapes …...   (para 4)

\n

In this sentence, the word ‘internal’ suggests these landscapes are located?

\n

", "advice": "

The answer is B. The word 'internal' refers to 'landscapes' we create in our mind. The word 'internal' often gets used when referring to our thinking or imagination.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. in the interior of Australia", "B. in the mind", "C. in the mountains and valleys", "D. in the planning"], "matrix": ["0", "1", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 12", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 12

\n

Unfortunately this gift has not been accepted yet, …...   (para 4)

\n

In this sentence, the word ‘gift’ refers to

\n

", "advice": "

The answer is A. The paragraph focuses on the benefits of thinking in a holistic way and allowing connections to take place during the process of learning.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. the ability to think and plan holistically", "B. the ability to create symbols and images for ideas", "C. the ability to adapt to climate change", "D. the ability to come up with solutions"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 13", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 13

\n

Unfortunately this gift has not been accepted yet, …...   (para 4)

\n

The authors suggest that ‘the gift’ has not been accepted by the wider community because

\n

", "advice": "

The answer is D. Often Aboriginal culture is thought of in a simplistic way such as just a focus on artefacts.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. of racism", "B. of a lack of research into Indigenous ways of learning", "C. most Aboriginals these days have integrated into ‘white’ society", "D. when thinking of Indigenous culture, people think of Aboriginal artefacts"], "matrix": ["0", "0", "0", "1"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 14", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 14

\n

When we plan, just like we yarn, time doesn’t fly like an arrow  (para 5)

\n

In this sentence, which of the following is closest in meaning to 'time doesn’t  fly like an arrow'?

\n

", "advice": "

The answer is C. 'Toing and froing' suggests a movement that oscillates between going forward and going backward. The paragraph is again emphasising that learning does not go in a straight line (unlike an arrow).

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. planning and yarning are similar tasks", "B. time doesn’t go quickly when doing these tasks", "C. in planning and chatting there’s much toing and froing", "D. time can literally go backwards and forwards"], "matrix": ["0", "0", "1", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 15", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 15

\n

The past and the future always spill in, …….    (para 5)

\n

Which of the following is closest in meaning to spill in?

\n

", "advice": "

The answer is A. The phrase 'spill in' is suggesting that the past and the future come together to create meaning..

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. come together", "B. flow", "C. collide", "D. separate"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 16", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Risk_table_4.png", "/srv/numbas/media/question-resources/Risk_table_4.png"], ["question-resources/Risk_table_3.png", "/srv/numbas/media/question-resources/Risk_table_3.png"], ["question-resources/Risk_Management_Plan_Table_1_DMsmASo.png", "/srv/numbas/media/question-resources/Risk_Management_Plan_Table_1_DMsmASo.png"], ["question-resources/Risk_Management_Plan_Table_2_xnfTUfy.png", "/srv/numbas/media/question-resources/Risk_Management_Plan_Table_2_xnfTUfy.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Approaches to Indigenous education need to incorporate Indigenous ways of learning. (Note: This statement is not in the text.)

\n

\n

\n

\n

\n

", "advice": "

A holistic approach sums up the Indigenous way of learning so this phrase would work well as a point of clarification, that is, ie. The examples of lessons linked to the land, and songs are 'examples' of Indigenous ways of learning.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "m_n_x", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

Would the following phrases be preceded by ‘ie’ or ‘eg’ when added to the sentence above?

\n


Select ‘ie’ or ‘eg’ for each phrase.

", "minMarks": 0, "maxMarks": 0, "minAnswers": 0, "maxAnswers": 0, "shuffleChoices": false, "shuffleAnswers": false, "displayType": "radiogroup", "warningType": "none", "showCellAnswerState": true, "markingMethod": "sum ticked cells", "choices": ["a holistic approach", "lessons that are linked to the land", "songs that embody indigenous values"], "matrix": [["0.33", 0], [0, "0.33"], ["0", "0.34"]], "layout": {"type": "all", "expression": ""}, "answers": ["ie", "eg"]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 17", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 17

\n

Which of the following best sums up the message of ‘the eight-way framework' diagram?    

\n

", "advice": "

The answer is B. All the arrows in the diagram suggest that the different aspects used in Indigenous learning are connected.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. There are 8 different ways of learning in Indigenous culture.", "B. The 8 ways of learning are interconnected.", "C. Learning starts with ‘story sharing’ and continues through in a circular fashion to ‘community links’."], "matrix": ["0", "1", "0"], "distractors": ["", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 18", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 18

\n

The most commonly expressed underlying issue is that …… (para 1)

\n

In this sentence, the word 'underlying' is a/an
  

\n

", "advice": "

The answer is C. The word 'underlying' is a participle being used to describe 'issue'.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. adverb", "B. verb", "C. adjective", "D. noun"], "matrix": ["0", "0", "1", 0], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 19", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 19

\n

These non-linear ways of learning also include synergistic or both way process that interface between different cultural ways …… (para 2)

In this sentence, the word 'interface' is a/an

\n

  

\n

", "advice": "

The answer is B. In the sentence, the word 'interface' is a verb. (Note: Interface can also act as a noun. See a dictionary for more information.)

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. adverb", "B. verb", "C. adjective", "D. noun"], "matrix": ["0", "1", "0", 0], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 20", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 20

\n

 … that desperately need solutions in an increasingly complex and unstable time. (para 4)

In this sentence, the word 'time' is a/an

\n

  

\n

", "advice": "

The answer is D. The word 'time' is a noun.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. adverb", "B. verb", "C. adjective", "D. noun"], "matrix": ["0", "0", "0", "1"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 21", "extensions": [], "custom_part_types": [], "resources": [["question-resources/image_of_8_way_framework_-_yarning_text.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text.png"], ["question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png", "/srv/numbas/media/question-resources/image_of_8_way_framework_-_yarning_text_PooBbgS.png"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Yarning up Indigenous pedagogies:

\n

a dialogue about eight Aboriginal ways of learning.

\n

Purdie, N., Milgate, G. and Bell, HR. (eds). Two way teaching and learning. (2011). ACER Press. pp. 204-13

\n

The following selection of text is from a book chapter titled ‘Yarning up Indigenous pedagogies: A dialogue about eight aboriginal ways of learning’, by Tyson Yunkaporta and Melissa Kirby.

\n

 Much has been said about the inappropriateness of state and national ‘one-size-fits-all’ Indigenous education policies, because such universal dogmas belie diversity and difference in specific cultural ways of knowing and their embedded means of communicating and acquiring knowledge and skills.  Similarly, many contributors have drawn attention to the absence or lack of research into the range, resilience and impact of Indigenous cognitive processes on the one hand, and the colonisation histories on the other, of student communities.  The most commonly expressed underlying issue is that Indigenous students are in one way or another expected to leave their culture at the school gate, only to be revisited either when they are learning ‘about’ themselves, or when school communities are trying to deal with problems.  A genuine Aboriginal perspective can bring Aboriginal community and place-based learning orientations to the study of mainstream content, no matter what the theme is.  This paper brings together western and Indigenous pedagogies that acknowledge and reflect two-way teaching and learning through the modality of the yarn to demonstrate the sophistication of Indigenous ways of knowing and their relevance to modern research and education. ……….

\n

 The eight-way framework diagram

\n

\"Image

\n

\n

Tyson: What you have described Melissa brings us back to that ‘non-linear’ pedagogy on the diagram which teachers need to understand before they can see the way everything connects.  The non-linear way is joined back to story sharing and land links for a reason.  The way we move through narratives and through landscapes is never in a straight line.  It winds, it curves and it goes around.  These non-linear ways of learning also include synergistic or both way processes that interface between different cultural ways.   ………..

\n

 Just as opposite forces, beings and elements interact in nature as a process of creation, different knowledge systems and domains can interact in a process of innovation.  In this way, a song might help you remember a mathematical procedure, or a science experiment might inspire a work of art, or maybe the creation story of the first didgeridoo might provide a template for ethical design processes in a technology class.  When we start thinking in this non-linear way, the possibilities of two-way and both-way approaches to education are limitless.  We see the connections between things, rather than just the divisions.  …….

\n

 Like in the diagram, we can see that non-linear pedagogy is connected to story sharing and land links, which also both connect to the one we call ‘learning maps’.  This is quite simply the act of planning a process in a visual way.  I know people think we are traditionally not big on planning ahead, but I question that myth.  I know from our old people how things are planned out, how procedures and journeys are memorised like vast internal landscapes, visualised plans that are (and always have been) shown as images drawn, carved or painted.  Traditionally these are done on things like message sticks to be used as memory aids, or even just drawn on the ground when plans and ideas are explained.  This ability to plan holistically, using symbolic referencing systems, has been the source of our vast adaptive capacity and creativity  --  cultural traits that have enabled our society to thrive during massive cycles of climate change over tens of thousands of years.  These ways of thinking and planning are our great gift to a world that desperately needs solutions in an increasingly complex and unstable time.  Unfortunately this gift has not been accepted yet, or even noticed.  Maybe this is because people are still only interested in artefacts from our material culture, which they see as part of a primitive past rather than part of a dynamic and innovative present.

\n

 Melissa: …….. Even the eight ways diagram itself is a learning map.  I’ve found when teachers actively engage with the diagram they have to take a quantum leap into changing the way of acquiring knowledge.  When we plan, just like when we yarn, time doesn’t fly like an arrow.  It turns like a wheel backward and forward.  I have observed many teachers approaching their visual learning maps in this way, backwards-mapping through the units of work from the final assessment piece to develop an overall image of the planning.  It frees them up to engage with our ways of knowing and being, even our non-linear view of time.  The past and the future always spill in, informing present tasks in a productive way.  By mapping out our plans we can change our journeys.  It can be refreshing to step out of linear time, allowing for greater depth to differentiate or modify our learning processes.  This is how our holistic worldview can be transformed from a fascinating but limiting cultural difference into a real intellectual advantage in mainstream education.

\n

Qn 21

\n

This is quite simply the act of planning a process in a visual way. (para 4)

In this sentence, the word 'simply' is a/an

\n

  

\n

", "advice": "

The answer is A. The word 'simply' is an adverb. Generally, words that end in 'ly' act as adverbs to either add more information to a verb or an adjective.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "1_n_2", "useCustomName": false, "customName": "", "marks": 0, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "minMarks": 0, "maxMarks": 0, "shuffleChoices": false, "displayType": "radiogroup", "displayColumns": 0, "showCellAnswerState": true, "choices": ["A. adverb", "B. verb", "C. adjective", "D. noun"], "matrix": ["1", "0", "0", "0"], "distractors": ["", "", "", ""]}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 22", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

There are no spelling mistakes in the sentence in question 22. 

\n

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

Indigenous Australians are diverse and not homogenous.

", "answer": "N", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 23", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

Bureaucracy is a difficult word to spell. It has 2 'a's. 

\n

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

Government bureucracy and curriculum writers keep focusing on a one-size-fits-all approach to the education of Indigenous children.

", "answer": "bureaucracy", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 24", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

This question is about 'possession' and apostrophe use. The twenty-first century education policies belong to tomorrow, so an apostrophe is required - Tomorrow's ....

\n

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

\n

Tomorrows twenty-first century education policies, budgets and strategies should reflect such commitment.

", "answer": "Tomorrow's", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 25", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

There is no error in the sentence in question 25. This question is testing that you can use the correct use of an apostrophe with the word people: people's access

\n

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

\n

By improving people’s access to health information, and their capacity to use it effectively, health literacy will create empowerment.

", "answer": "N", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 26", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

This question is testing your ability to identify subject-verb agreement errors. The subject in the sentence is 'The desire ...' which takes the singular form of the verb - 'requires'.

\n

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

\n

The desire for twenty-first century classrooms require us to rethink the state of Indigenous education, and the challenges that lie ahead.

", "answer": "requires", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 27", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

This question is testing your use of the present tense in the passive voice - is couched. The word feasibility is spelt correctly (3 'i's).

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

\n

The case for the use of Indigenous languages is generally couch in terms of more efficient learning, and enhanced self-identity, economic feasibility and equity.

", "answer": "couched", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 28", "extensions": [], "custom_part_types": [], "resources": [["question-resources/Spelling_necessary.PNG", "/srv/numbas/media/question-resources/Spelling_necessary.PNG"]], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

Spelling and punctuation questions (Questions 22 - 28)

", "advice": "

Questions 22-28 are Technical Skills of Writing questions which ask about:

\n\n

Indicative level of difficulty: Medium

\n

Explanation: 

\n

implement is spelt with two 'e's and one 'i'.

", "rulesets": {}, "builtin_constants": {"e": true, "pi,\u03c0": true, "i": true}, "constants": [], "variables": {}, "variablesTest": {"condition": "", "maxRuns": 100}, "ungrouped_variables": [], "variable_groups": [], "functions": {}, "preamble": {"js": "", "css": ""}, "parts": [{"type": "patternmatch", "useCustomName": false, "customName": "", "marks": 1, "scripts": {}, "customMarkingAlgorithm": "", "extendBaseMarkingAlgorithm": true, "unitTests": [], "showCorrectAnswer": true, "showFeedbackIcon": true, "variableReplacements": [], "variableReplacementStrategy": "originalfirst", "nextParts": [], "suggestGoingBack": false, "adaptiveMarkingPenalty": 0, "exploreObjective": null, "prompt": "

If the following sentence contains an error, correct the error by writing the word as it should appear; if there is no error, write N.

\n

The government resorted to fuzzy, ambiguous statements supported by questionable evidence while moving ahead quickly, but not always consistently to impliment a new ‘English first’ policy.

", "answer": "implement", "displayAnswer": "", "matchMode": "exact"}], "partsMode": "all", "maxMarks": 0, "objectives": [], "penalties": [], "objectiveVisibility": "always", "penaltyVisibility": "always"}, {"name": "QN 29", "extensions": [], "custom_part_types": [], "resources": [], "navigation": {"allowregen": true, "showfrontpage": false, "preventleave": false, "typeendtoleave": false}, "contributors": [{"name": "Adelle Colbourn", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/2083/"}, {"name": "Liz Martin", "profile_url": "https://numbas.mathcentre.ac.uk/accounts/profile/15931/"}], "tags": [], "metadata": {"description": "", "licence": "None specified"}, "statement": "

The underlined word in each sentence in the table may need an apostrophe. Enter the correct form of the underlined word for each sentence.

", "advice": "

This is a Technical Skills of Writing question which asks about:

\n\n

Indicative level of difficulty: Low Medium

\n

Explanation: 

\n

The correct answer for the first sentence is individual's. The use of the article 'An' tells us that the subject is singular.

\n

The correct answer for the second sentence is schools'. The meaning of the sentence suggests that the word 'schools' is in the plural form, and therefore the apostrophe goes after the 's'. The singular form would need an article  - a or the school's.

\n

The correct answer for the third sentence is students'. The meaning of the sentence suggests that the word 'students' is in the plural form, and therefore the apostrophe goes after the 's'. The singular form would need an article  - a or the student's.

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Enter the correct form of the underlined word for each sentence.

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
SentenceOption 1Option 2Option 3Answer
An individuals educational achievements can influence how long a person lives.individualsindividual'sindividuals'[[0]]
Connecting schools ICT education to community action on climate change opens up new possibilities for Indigenous groups.schoolsschool'sschools'[[1]]
There is evidence that family involvement in schools can improve students educational outcomes.studentsstudent'sstudents'[[2]]
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Qn 30

\n

It is recognised that ____________schools are to be successful in their attempt to engage with Aboriginal parents, they must take responsibility for initiating a program that is both contextually and locally negotiated with parents.   

\n

", "advice": "

The question is testing your comprehension skills: the ability to understand the statement, as well as the meaning and use of subordinating conjunctions such as if, while and because.

\n

The answer is A. The sentence is a 'conditional sentence' - It is recognised that if schools are to be successful .............., they must take responsibility ......  (Note: The pronoun 'they' refers to 'schools'.) 

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In the above sentence select the option which best completes the sentence. 

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Qn 31

\n

Principals reported that the development of community partnerships had proved to be not only desirable ____________ in fact essential to the enhancement of the quality of schools’ educational progress.



\n

", "advice": "

The question is testing your comprehension skills: the ability to understand the statement, as well as the meaning and use of joining words - and, when and but.

\n

The answer is D. This is an interesting use of the word 'but' as there is no real contrast, but rather the use of the word is trying to replace 'desirable' with 'essential', that is emphasise the essentialness of the need for community partnerships. 

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In the above sentence select the option which best completes the sentence. 

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Qn 32

\n

___________The/the Department of Education and Training acknowledges that bureaucratic structures often act as impediments to developing the momentum required to initiate collaborative partnerships, no mention is made of the role of school leadership in either establishing or sustaining partnerships.

\n

", "advice": "

The question is testing your comprehension skills: the ability to understand the statement, as well as the meaning and use of subordinating conjunctions of because and while, and the adverbial conjunction of however.

\n

The answer is C. The word 'while' is being used to show some contrast: the Department is acknowedging one thing but not another. 

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In the above sentence select the option which best completes the sentence. 

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Qn 33

\n

What would be the best order for these sentences to make a good paragraph?

\n

", "advice": "

The question is testing your comprehension skills, your ability to identify flow within a paragraph, and your knowledge of adverbial phrases such as on the other hand, another, for example, overall.

\n

The answer is B. The only two choices for a topic sentence are sentences 1 and 3. All the other sentences would not work well as the first (or topic) sentence. Sentence 4 certainly works best as the last sentence, and links nicely back to sentence 3. Sentences 5 and 6 are both about the level of comprehension and so go together linked with 'on the other hand'. Sentence 2 is about dyslexia so sort of sits by itself. Because sentences 5, 6 and 2 are all about research, it works best if sentence one is the second sentence in the paragraph (rather than being the topic sentence). Therefore, sentence 3 works best as the topic sentence introducing the idea of using digital platforms to develop students' reading skills.

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    \n
  1. Research findings are not definitive and reveal that different platforms have different affordances.

  2. \n
  3. Another study by Schneps et al (2013) suggests that e-readers are more effective than paper text for students with dyslexia because they can adjust the screen so that the text is less crowded and therefore aids reading.

  4. \n
  5. As teachers make use of digital technology to encourage their students to read, they need to also ensure the digital formats are being used in ways that best support reading comprehension.

  6. \n
  7. Overall, teachers must monitor reading comprehension in all platforms to help students develop literacy skills.

  8. \n
  9. For example, research by Schugar and Schugar (2014) found that students have a tendency to skip over important passages in digital environments and, as a result, can have significantly lower comprehension then they would in print environments.

  10. \n
  11. On the other hand, Wright, Fugett and Caputa (2013) suggest that using a reading platform does not impact comprehension.
  12. \n
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You have 5 remaining minutes

"}}, "feedback": {"showactualmark": true, "showtotalmark": true, "showanswerstate": true, "allowrevealanswer": true, "advicethreshold": 0, "intro": "

This exam consists of 33 questions. Questions 1 - 21 focus on the text provided. The remaining questions focus on grammar, spelling and punctuation. Try to finish the exam in 60 minutes.

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