Academic literature on the topic 'Bible N.T. John – Study and teaching'

Learning English as a second language is an area of study which demands persistent research, probing and application of the findings. In India, English language is a part of everyday life, and the exposure to English vocabulary comes through a multitude of sources which include media, game applications and social networking among others. In many instances, even complicated and less frequent words are made familiar by these sources. However, the learners of ESL struggle for a good choice of words when they are in a situation to use the language. This has led the researcher to question how the process of vocabulary acquisition happens and how the acquired words are organised and stored. The current research is a psycholinguistic analysis of the way words are organised and associated with each other in the mental lexicon of the learners. The researcher attempts to study the role and impact of associations in vocabulary acquisition through an experimental study. The participants of the study are 120 Indian ESL learners enrolled for an undergraduate programme. They were tested with two methods of teaching vocabulary, namely the word definition method and semantic cluster method. The outcome of the study is discussed in the research paper. References Aitchison, J. (1987). Words in the Mind. An Introduction to the Mental Lexicon. Oxford: Blackwell. Crystal, D. (1988). The English Language. London: Penguin Books Ltd. Ervin, S. M. (1961). Changes with age in the verbal determinants of word association. American Journal of Psychology 74: 361–72. Fitzpatrick, T. (2006). Habits and rabbits: Word associations and the L2 lexicon. EUROSLA Yearbook 2006, 6, 121–45. Meara, P. (2009). Connected words: Word Associations and Second Language Vvocabulary acquisition. Amsterdam/ Philadelphia: John Benjamins. Nation, I.S.P. (2013).Learning Vocabulary in Another Language. 2nd Ed. Cambridge: Cambridge University Press. Sahgal, A. (1991). Patterns of language use in a bilingual setting in India. In: J. Cheshire, ed. English around the world: Sociolinguistic perspectives. (pp. 299–307). Cambridge: Cambridge University Press. Schmitt, N. (2000). Vocabulary in Language Teaching. Cambridge: Cambridge University Press. Schmitt, N. (2010). Researching Vocabulary: A Vocabulary Research Manual. Basingstoke: Palgrave Macmillan. Singleton, D. (1999). Exploring the Second Language Mental Lexicon. Cambridge: Cambridge University Press.V. Kavitha, Padmasani Kannan

The purpose of this study was to find out the information whether the whole language approach can improve the speaking ability for third-grade students’ elementary school. The subjects of this study were 22 of the third-grade students of elementary school Rawamangun, East Jakarta. The method of the study was action research conducting using model of Kemmis and Taggart. Data collection and analysis using data triangulation techniques. The results of the study show that speaking ability is one of the important skills used to communicate so it needs to be developed for grade 3 elementary school students. The result showed that the whole language approach can be applied as a method in improving students' speaking ability for third-grade elementary school. Therefore, teachers need to develop a whole language approach to language learning. So that it, can improve students' speaking ability. Keywords: Elementary student 1stgrade, Speaking ability, Whole language approach References Abu-Snoubar, T. K. (2017). On The Relationship between Listening and Speaking Grades of AL-Balqa Applied University English as a Foreign Language Students. International Education Studies, 10(12), 130. https://doi.org/10.5539/ies.v10n12p130 Bayat, S. (2016). The effectiveness of the creative writing instruction program based on speaking activities (CWIPSA). International Electronic Journal of Elementary Education, 8(4), 617–628. Buckingham, L., & Alpaslan, R. S. (2017). Promoting speaking proficiency and willingness to communicate in Turkish young learners of English through asynchronous computer-mediated practice. System, 65, 25–37. https://doi.org/10.1016/j.system.2016.12.016 Chen, L., Cheng, J., & Chou, M. (2016). Literacy Development in Preschool Children: a Whole Language Curriculum. European Journal of Language Studies, 3(1), 24–49. Goodman, K. (1986). What‟s whole in whole language. Portsmouth: NH: Heinemann. Goodman, K. (2014). What’s Whole in Language in The 21 st Century? New York: Garn Press. Harmer, J. (1991). The Practice of English Language Teaching. The 3th Edition. London and New York: Longman Inc. Herbein, E., Golle, J., Tibus, M., Schiefer, J., Trautwein, U., & Zettler, I. (2018). Fostering elementary school children’s public speaking skills: A randomized controlled trial. Learning and Instruction, 55(October), 158–168. https://doi.org/10.1016/j.learninstruc.2017.10.008 Kemmis, S., & McTaggart, R. (1988). The action research planner (3rd ed.). Geelong, Australia: Deakin University Press. Khodadady, E., & Shamsaee, S. (2012). Formulaic sequences and their relationship with speaking and listening abilities. English Language Teaching, 5(2), 39–49. https://doi.org/10.5539/elt.v5n2p39 Leong, L., & Ahmadi, S. M. (2017). An Analysis of Factors Influencing Learners ’ English Speaking Skill. International Journal of Research in English Education, 2(1), 34–41. https://doi.org/10.18869/acadpub.ijree.2.1.34 Macintyre, P. D., Clément, R., Dörnyei, Z., & Noels, K. A. (2011). Conceptualizing Willingness to Communicate in a L2: A Situational Model of L2 Confidence and Affiliation. The Modern Language Journal, 82(4), 545–562. https://doi.org/10.1111/j.1540-4781.1998.tb05543.x Marzuki, M., Prayogo, J. A., & Wahyudi, A. (2016). Improving the EFL Learners’ Speaking Ability through Interactive Storytelling. Dinamika Ilmu, 16(1), 15. https://doi.org/10.21093/di.v16i1.307 Moghadam, J. N., & Adel, S. M. R. (2011). The Importance of Whole Language Approach in Teaching English to Intermediate Iranian EFL Learners. Theory and Practice in Language Studies, 1(11), 1643–1654. https://doi.org/10.4304/tpls.1.11.1643-1654 Ngalimun, & Alfulaila. (2014). Pembelajaran Keterampilan Berbahasa Indonesia. Yogyakarta: Aswaja Pressindo. Nunan, D. (2018). Teaching Speaking to Young Learners. In The TESOL Encyclopedia of English Language Teaching (First Edit). John Wiley & Sons, Inc. https://doi.org/10.1002/9781118784235.eelt0715 Park, Hyesook & Lee, A. R. (2014). L2 learners’ anxiety. Comp. Educ., 50(1), 45–57. https://doi.org/10.1080/03050068.2013.871832 Phadung, M., Suksakulchai, S., & Kaewprapan, W. (2016). Interactive whole language e-story for early literacy development in ethnic minority children. Education and Information Technologies, 21(2), 249–263. https://doi.org/10.1007/s10639-014-9318-8 Saepudin, E., Sukaesih, S., & Rusmana, A. (2018). Peran Taman Bacaan Masyarakat (Tbm) Bagi Anak-Anak Usia Dini. Jurnal Kajian Informasi Dan Perpustakaan, 5(1), 1. https://doi.org/10.24198/jkip.v5i1.10821 Schwarzer, D. (2001). Whole language in a foreign language class: From theory to practice. Foreign Language Annals, 34(1), 52–59. https://doi.org/10.1111/j.1944-9720.2001.tb02802.x Seong, Y. (2017). Assessing L2 Academic Speaking Ability: The Need for a Scenario-Based Assessment Approach. Working Papers in Applied Linguistics & TESOL, 17(2), 36–40. Stark, H. L., Snow, P. C., Eadie, P. A., & Goldfeld, S. R. (2016). Language and reading instruction in early years’ classrooms: the knowledge and self-rated ability of Australian teachers. Annals of Dyslexia, 66(1), 28–54. https://doi.org/10.1007/s11881-015-0112-0 Tarigan, & Guntur, H. (1981). Berbicara Sebagai Suatu Keterampilan Berbahasa. Bandung: Angkasa. Tuan, N. H., & Mai, T. N. (2015). Factors Affecting Students’ Speaking Performance at Le Thanh Hien High SchoolTuan, N. H., & Mai, T. N. (2015). Factors Affecting Students’ Speaking Performance at Le Thanh Hien High School. Asian Journal of Educaitonal Research, 3(2), 8–23. Asian Journal of Educaitonal Research, 3(2), 8–23. Ur, P. (1996). A course in Language Teaching. Practice and Theory. Cambridge: Cambridge. University Press. Walter, C. (2010). Teaching ESL/EFL Listening and Speaking,. System, 38(1), 144–146. https://doi.org/10.1016/j.system.2009.11.002 Weaver, C. (1990). Understanding Whole Language from Principles to Practice. Toronto: Irwin Publishing. Wood, C., Fitton, L., Petscher, Y., Rodriguez, E., Sunderman, G., & Lim, T. (2018). The Effect of e-Book Vocabulary Instruction on Spanish–English Speaking Children. Journal of Speech, Language, and Hearing Research, 61(8), 1945–1969. https://doi.org/10.1044/2018_jslhr-l-17-0368 Yegani, H. (2017). The Effect of Task-based and Topic-based Speaking Activities on Speaking Ability of Iranian EFL Learners, 85–93.

In this paper we present a mobile augmented reality (MAR) application supporting teaching activities in interior design. The application supports students in learning interior layout design, interior design symbols, and the effects of different design layout decisions. Utilizing the latest AR technology, users can place 3D models of virtual objects as e.g., chairs or tables on top of a design layout plan and interact with these on their mobile devices. Students can experience alternative design decision in real-time and increases the special perception of interior designs. Our system fully supports the import of interior deployment layouts and the generation of 3D models based on design artefacts based on typical design layout plan design symbols and allows the user to investigate different design alternatives. We applied John Keller’s Attention, Relevance, Confidence, and Satisfaction (ARCS) learning motivation model to validate our solution to examine the students’ willingness and verify the ability of students to improve learning through MAR technology. We compared a sample experimental group of N = 52 test-subjects with a sample of N = 48 candidates in a control group. Learning indicators as learning interest, confidence, satisfaction and effective have been utilized to assess the students’ learning motivation through the use of MAR technology. The learning results have been determined by the independent sample t testing. The significance of the post-test had a p-value < 0.05 difference. The result of the study clearly shows that the reference group utilizing MAR technology as a learning aid show a higher learning effectiveness as the control group. Thus, we conclude that MAR technology does enhance students’ learning ability for interior design and making appropriate design decisions.

Covid-19 has changed the learning process from class attendance to distance learning using the Internet. Early childhood education is threatened to enter into the lost generation, due to distance learning, which causes confusion for teachers and parents to be able to provide the best stimulation for them. Therefore, the Indonesian government made a new policy on online learning. The objectives of this research are to find how effective at online learning policy formulation, how productive it is in policy implementation, and what are the obstacles of the implementation at Early-Childhood Education (ECE). This qualitative research uses a mixed method approach with an iterative analysis design, conducted in Central Java Province in 35 districts / cities with 1,899 respondents. Data collection techniques with open-closed questionnaires, study from 15 documentation, and in-depth interviews. Data analysis uses quantitative-qualitative software Nvivo12+, with Miles and Huberman models. The results showed the policy formulation of online learning at ECE has been effective. However, the implementation of online learning policy at ECE still takes a lot of effort to become more powerful in preventing a decline in learning. There are five obstacles in in applying this in the field, namely the ability of teachers, the ability of parents, economic capability, facility constraints, and pedagogical constraints. Keywords: Online Learning Policy; Children Engagement; Learning Management System References Allen, I. E., Seaman, J. (2013). Changing course: Ten years of tracking online education in the United States. ERIC, ISBN 0984028838. Asilestari, P. (2016). Komputer Interaktif sebagai Media Pengajaran Bahasa Inggris pada Anak Usia Dini. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 2, n. 1, p. 55-62. Association, I. I. S. P. (2018). Penetrasi & Profil Perialku Pengguna Internet Indonesia. Coates, H. (2006). Student engagement in campus-based and online education: University connections. Routledge, ISBN 1134161530. Ha, Young. & Im, Hyunjoo. (2020). The Role of an Interactive Visual Learning Tool and its Personalizability in Online Learning: Flow Experience. Online Learning, 24, n. 1. Harjanto, T. & Sumunar, D. S. E. W. (2018). Tantangan Dan Peluang Pembelajaran Dalam Jaringan: Studi Kasus Implementas Elok (E-Learning: Open For Knowledge Sharing) Pada Mahasiswa Profesi Ners. Jurnal Keperawatan Respati Yogyakarta, 5, p. 24-28. Imron, A. (1995). Kebijaksanaan pendidikan di Indonesia: Proses, produk dan masa depannya. Bumi Aksara, ISBN 9795262319. Inoue, Y. (2007). Online education for lifelong learning. IGI Global, ISBN 1599043211. Irma, C. N., Nisa, K. & Sururiyah, S. K. (2019). Keterlibatan Orang Tua dalam Pendidikan Anak Usia Dini di TK Masyithoh 1 Purworejo. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 3, n. 1, p. 214-224. Jebba, A. M. & Umaru, N. N. (2019). The role of social media in reshaping the academic activities of vocational and technical education lecturers in Nigeria. Int. J. Eval. & Res. Educ. Vol, 8, n. 4, p. 735-741. Johnson, K. & Manning, S. (2010). Online education for dummies. Canada: John Wiley & Sons Publishing ISBN 0470536209. Juwah, C. (2006). Interactions in online education: Implications for theory and practice. Routledge, ISBN 1134247494. Kemendikbud. (2020). Surat Edaran Nomor 4 Tahun 2020 Tentang Pelaksanaan Kebijakan Pendidikan Dalam Masa Darurat Penyebaran Corona Virus Disease (Covid-19). Kong, S. C., Chan, T.-W., Griffin, P. & Hoppe, U. et al. (2014). E-learning in school education in the coming 10 years for developing 21st century skills: Critical research issues and policy implications. Journal of Educational Technology & Society, 17, n. 1, p. 70-78. Kwon, J. B., Debruler, K. & Kennedy, K. (2019). A Snapshot of Successful K-12 Online Learning: Focused on the 2015-16 Academic Year in Michigan. Journal of Online Learning Research, 5, n. 2, p. 199-225. Layne, M., Boston, W. E. & Ice, P. (2013). A longitudinal study of online learners: Shoppers, swirlers, stoppers, and succeeders as a function of demographic characteristics. Online Journal of Distance Learning Administration, 16, n. 2, p. 1-12. Lynch, M. M. (2002). The online educator: A guide to creating the virtual classroom. Routledge, ISBN 1134542542. Novianti, R. & Garzia, M. (2020). Penggunaan Gadget Pada Anak; Tantangan Baru Orang Tua Milenial. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 4, n. 2. Nugroho, R. (2008). Kebijakan Pendidikan: Pengantar untuk Memahami Kebijakan Pendidikan Sebagai Kebijakan Publik. Yogyakarta: Pustaka Pelajar. Nugroho, R. (2017). Public Policy: Dinamika Kebijakan, Analisis Kebijakan, dan Manajemen Politik Kebijakan Publik. Jakarta: Elex Media Komputindo. Palloff, R. M. & Pratt, K. (2002). Lessons from the cyberspace classroom: The realities of online teaching. California: John Wiley & Sons Publishing, ISBN 0787959960. Pangondian, R. A., Santosa, P. I. & Nugroho, E. (2019). Faktor-Faktor Yang Mempengaruhi Kesuksesan Pembelajaran Daring Dalam Revolusi Industri 4.0. Panjaitan, N. Q.; Yetti, E. & Nurani, Y. (2020). Pengaruh Media Pembelajaran Digital Animasi dan Kepercayaan Diri terhadap Hasil Belajar Pendidikan Agama Islam Anak. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 4, n. 2, p. 588-596. Pebriana, P. H. (2017). Analisis penggunaan gadget terhadap kemampuan interaksi sosial pada anak usia dini. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 1, n. 1, p. 1-11. Pertiwi, W. K. (2020). Penetrasi Internet di Indonesia Capai 64 Persen. https://tekno.kompas.com/read/2020/02/20/14090017/penetrasi-internet-di-indonesia-capai-64-persen. Ramadhan, B. (2020). Ini Data Pengguna Internet Di Seluruh Dunia Tahun 2020. Jakarta https://teknoia.com/data-pengguna-internet-dunia-ac03abc7476. Roach, V. & Lemasters, L. (2006). Satisfaction with online learning: A comparative descriptive study. Journal of Interactive Online Learning, 5, n. 3, p. 317-332. Rohita, R. (2020). The Ability of Ece Teachers to Use ICT in The Industrial Revolution 4.0. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 4, n. 2, p. 502-511. Rostaminezhad, M., Mozayani, N., Norozi, D. & Iziy, M. (2013). Factors related to e-learner dropout: Case study of IUST elearning center. Procedia-Social and Behavioral Sciences, 83, p. 522-527. Sari, K. M. & Setiawan, H. (2020). Kompetensi Pedagogik Guru dalam Melaksanakan Penilaian Pembelajaran Anak Usia Dini. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 4, n. 2, p. 900-912. Seok, S. & Dacosta, B. (2020). Relationships Between Young South Koreans’ Online Activities and Their Risk of Exploitation. Journal of Online Learning Research, 6, n. 1, p. 77-101. Setyaji, A., Iskak, A., Sukmaningrum, R. & Hawa, F. (2015). Komputer Interaktif Sebagai Media Pengajaran Bahasa Inggris Pada Anak Usia Dini. E-Dimas: Jurnal Pengabdian kepada Masyarakat, 6, n. 1, p. 1-12. Sharoff, L. (2019). Creative and Innovative Online Teaching Strategies: Facilitation for Active Participation. Journal of Educators Online, 16, n. 2, p. n2. Suhartanto, H. (2010). Survei 2009: Mutu Situs E-Learning Sekolah Indonesia Masih Sangat Minim. Jurnal Sistem Informasi,6, n. 1, p. 80-83. Sum, T. A. & Taran, E. G. M. (2020). Kompetensi Pedagogik Guru PAUD dalam Perencanaan dan Pelaksanaan Pembelajaran. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 4, n. 2. Swan, K. (2003). Learning effectiveness online: What the research tells us. p.13-47. Taufik, A., Apendi, T., Saidi, S. & Istiarsono, Z. (2019). Parental Perspectives on the Excellence of Computer Learning Media in Early Childhood Education. Jurnal Pendidikan Usia Dini, 13, n. 2, p. 356-370. Tilaar, H.; Nugroho, R. (2009). Kebijakan Pendidikan: Pengantar untuk Memahami Kebijakan Pendidikan dan Kebijakan Pendidikan sebagai Kebijakan Publik. Yogyakarta: Pustaka Pelajar. Ulya, S. I. (2019). Analisis Penggunaan Gedget Terhadap Kemampuan Interaksi Sosial Dan Komunikasi Pada Anak Usia Dini. 89-96. Vonderwell, S. & Zachariah, S. (2005). Factors that influence participation in online learning. Journal of Research on Technology in education, 38, n. 2, p. 213-230. Wang, Q., Zhu, Z., Chen, L. & Yan, H. (2009). E‐learning in China. Campus-Wide Information Systems. Winter, J., Cotton, D., Gavin, J. & Yorke, J. D. (2010). Effective e-learning? Multi-tasking, distractions and boundary management by graduate students in an online environment. ALT-J, 18, n. 1, p. 71-83. Yu, E. (2020). Student-Inspired Optimal Design of Online Learning for Generation Z. Journal of Educators Online, 17, n. 1, p. n1. Zaini, M. & Soenarto, S. (2019). Persepsi Orangtua terhadap Hadirnya Era Teknologi Digital di Kalangan Anak Usia Dini. Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini, 3, n. 1, p. 254-264.

Achenbach, R 2005. Pentateuch, Hexateuch und Enneateuch. Eine Verhältnisbestimmung, ZAR 11:122–154. Albertz, R 2007. Die kanonische Anpassung des Johuabuches. Ein Neubewertung seiner sog.”Priesterschriftelike Texte”, in Römer and Schmid 2007:199–217. Aurelius, E 2003. Zukunft jenseits des Gerichts: Eine redaktionsgeschichltliche Studie zumEnneateuch. BZAW 319. Berlin: de Gruyter. Barrick, W B & Spencer, J R (eds) 1984. In the shelter of Elyon: essays on ancient Palestinian life in honour of GW Ahlström. JSOTSup 31. Sheffield: JSOT Press. Becker U, 2006. Endredaktionelle Kontextvernetzungen des Josua-Buches, in Witte, Schmid, Prechel and Gertz 2006:139–161. Bieberstein, K 1995. Josua-Jordan-Jericho. Archäologie, Geschichte und Theologie der Landnahmeerzählungen Josua 1–6. OBO. Friborg: Universitätsverlag, Göttingen: Vandenhoeck & Ruprecht. Blum, E 1990. Studien zur Komposition des Pentateuch. BZAW 189. Berlin/New York: de Gruyter. _______ 1997. Die Kompositionelle Knoten am Übergang von Josua zu Richter: Ein Entflechtungsvorschlag, in Lust and Vervenne 1997:181–212. _______ 2006. The literary connection between the books of Genesis and Exodus and the end of the book of Joshua, in Dozeman and Schmid 2006:80–106. _______ 2011. Pentateuch-Hexateuch-Enneateuch, in Dozeman , Römer and Schmid 2011:43–71. Carr, D M 1996. Reading the fractures of Genesis. Historical and literary approaches. Louisville: Westminster John Knox. _______ 2006. What is required to identify pre-Priestly narrative connections between Genesis and Exodus? in Dozeman and Schmid 2006:159–180. _______ 2012. The Moses story: literary and historical reflections, HeBAI 1–2:7–36. Dozeman, T B & Schmid, K (eds) 2006. Farewell to the Yahwist? The composition of the Pentateuch in recent European discussion. SBL Symposium Series 34. Atlanta: SBL. Dozeman, T B, Römer, T C & Schmid, K (eds) 2011. Pentateuch, Hexateuch, or Enneateuch. Identifying literary works in Genesis through Kings. SBL 8. Atlanta: SBL. Du Pury, A, Römer, T C & Macchi, J P (eds) 2000. Israel constructs its history. Deuteronomistic historiography in recent research. Sheffield: Sheffield Academic Press. Edenburg, C & Pakkala, J (eds) 2013. Is Samuel amongst the Deuteronomists? Current views on the place of Samuel in a Deuteronomistic History. Atlanta: SBL. Eisffeldt, O 1964. Einleitung in das Alte Testament. Tübingen: Mohr. Frevel, C 2000. Mit Blick auf das Land die Schöpfung erinnern. Zum Ende der Priestergrundschrift. HBS 23. Freiburg/New York: Herder. _______ 2011. Die Wiederkehr der Hexateuchperspektive. Eine Herausforderung für die These vom Deuteronomistischen Geschictswerk, in Stipp 2011:13–53. Frey, J, Schattner-Rieser, U & Schmid, K (eds) 2012. Die Sameritaner und die Bibel: Historische und literarische Wechselwirkungen zwischen biblischen und Sameritanischen Traditionen. Studia Judaica/Studia Samaritana 7. Berlin/New York. Fritz, V 1994. Das Buch Josua. Hat 1/7. Tübingen: Mohr Siebeck. Garciá-Martinez, F (ed.) 1998. Perspectives in the study of the Old Testament and early Judaism: a symposium in honour of Adam S. van der Woude on the occasion of his 70th Birthday. VTSup 73. Leiden: Brill. Gertz, J C 2000. Tradition und Redaktion in der Exoduserzählung. Untersuchungen zur Endredaktion des Pentateuch. FRLANT 186. Göttingen: Vandenhoeck& Ruprecht. Görg, M 1991. Josua. NEB 26. Würzburg: Echter Verlag. Gunkel, H 1910. Genesis. 3rd ed. GHK 1. Göttingen: Vandenhoeck & Ruprecht. Hjelm, I 2000. The Samaritans and early Judaism: a literary analysis. JSOTSup 303. Sheffield: Sheffield Academic Press. Keel, O 1973. Das Vergaben der “Fremder” Götter in Genesis xxxv 4b, VT 23:305–336. Knauf, E A 2000. Does Deuteronomsitic Historiography (DH) exist? in du Pury , Römer and Macchi 2000:388–398. _______ 2007. Buchschlüsse im Josuabuch, in Römer and Schmid 2007:217–224. _______ 2008. Josua. ZBKAT 6. Zurich: Theologisher Verlag. Knoppers, G N & McConville, J G (eds) 2000. Reconsidering Israel and Judah: recent studies on the Deuteronomistic History. SBTS 8. Winona Lake: Eisenbrauns. Köckert, M 1988. Vätergott und Väterverheisssungen. Eine Auseinandersetzung mit Albrecht Alt und seine Erben. FRLANT 142. Göttingen: Vandenhoeck & Ruprecht. Konkel, M 2008. Sünde und Vergebung:Eine Rekontruktion der Redaktionsgeschichte der hinterein Sinaiperikope (Ex 32–34). Vor dem Hintergrund aktueller Pentateuchmodelle. FAT 88. Tübingen: Mohr. Koopmans, W T 1990. Joshua 24 as poetic narrative. JSOTSup 93. Sheffield: JSOT Press. Kratz, R G 2000. Die Komposition der erzählender Bücher des Alten Testaments: Grundwissen der Bibelkritik. UTB 215.Göttingen: Vandenhoeck & Ruprecht. Levin, C 1993. Der Jahwist. FRLANT 157.Göttingen: Vandenhoeck& Ruprecht. Lipschits, O, Knoppers, G N & Albertz, R (eds) 2007. Judah and the Judeans in the fourth century B.C.E. Winona Lake: Eisenbrauns. Lust, J & Vervenne, M (eds) 1997. Deuteronomy and Deuteronomistic literature. BETL 133. Leuven: Peeters. Mckenzie, S L & Römer, T C (eds) 2000. Rethinking the foundations: historiography in the ancient world and the Bible. Essays in honour of John Van Seters. Berlin/New York: de Gruyter. Nelson, R D 1997. Joshua: a commentary. Louisville: Westminster John Knox. Nentel, J 2000. Trägerschaft und Intentionen des deuteronomistischen Geschichtswerks: Untersuchungen zu Refelexionreden: Jos1; 23; 24; 1 Sam12 und 1 Kön 8. BZAW 297. Berlin: de Gruyter. Nihan, C 2012. The literary relationship between Deuteronomy and Joshua: a reassessment, in Schmid and Person 2012:79–114. _______ 2013. 1 Sam 8 and 12 and the Deuteronomsitic edition of Samuel, in Edenburg and Pakkala 2013: 225–274. Na`man, N 2000. The law of the altar in Deuteronomy and the cultic site near Shechem, in Mckenzie and Römer 2000:141–161. Noll, K L and Schramm, B (eds) 2010. Raising a faithful exegete: essays in honour of Richard Nelson. Winona Lake: Eisenbrauns. Noort, E 1997. The traditions of Ebal and Gerizim: theological positions in the book of Joshua, in Vervenne and Lust 1997:161–180. _______ 1998. Zu Stand und Perspektiven: Der Glaube Israels zwischen Religionsgeschichte und Theologie, der Fall Josua 24, in Garciá-Martinez 1998:82–108. Noth, M 1943. Überlieferungsgeschichtliche Studien. Tübingen: Niemeyer. _______ 1953. Das Buch Josua. 2nd ed. HAT 7. Tübingen: Mohr Siebeck. O’Brien, M A 1989. The Deuteronomistic History hypothesis: a reassessment. OBO 92. Fribourg: Éditions. Universitaires/Göttingen: Vandenhoeck& Ruprecht. Otto, E 1999. Bruckensläge in der Pentateuchsforschung, TRU 64:84–99. _______ 2000. Das Deuteronomium im Pentateuch und Hexateuch. Studien zur Literaturgeschichte von Pentateuch und Hexateuch im Lichte des Deuteronomiumrahmens. FAT 30. Tübingen: Mohr Siebeck. Otto, E & Achenbach, R (eds) 2004. Das Deuteronomium zwischen Pentateuch undDeuteronomistischem Geschictswerk. FRLANT 206. Göttingen: Vandenhoeck & Ruprecht. Perlitt, L 1968. Bundestheologie im Altes Testament. Neukirchen-Vluyn: Neukirchener Verlag. _______ 1994. Priesterschrift in Deuteronomium34? VT 59:475–494. Popovich, M 2009. Conquest of the land, loss of the land. Where does Joshua 24 belong?, in von Ruiten and de Vos 2009:87–98. Rofé, A 2000. Ephraimite versus Deuteronomistic History, in Knoppers & McConville 2000:462–474. Römer, T C 2010. Book-endings in Joshua and the question of the so-called Deuteronomistic History, in Noll and Schramm 2010:85–99. Römer, T C & Brettler, M Z 2000. Deuteronomy 34 and the case for a Persian Hexateuch, JBL 119/3:401–419. Römer, T C and Schmid, K (eds) 2007. Les dernières rédactions du Pentatueque, de l` Hexateuge,et de l` Henneatuege. BETL 203. Leuven: Peeters. Rösel, H N 1980. Die Überleitungen vom Josua-ins Richterbuch, VT 30:342–350. Schmid K, 1999. Erzväter und Exodus: Untersuchungen zur doppelten Begründing der Ursprünge Israels innerhalb der Geschichtsbücher des Alten Testaments. WMANT 81. Neukirchen-Vluyn: Neukirchener Verlag. _______ 2007. The late Persian formation of the Torah: observations on Deuteronomy 34, in Lipschits, Knoppers & Albertz 2007:236–245. _______ 2012. Die Sameritaner und die Judaër. Die biblische Diskussion um ihr Verhältnis in Josua 24, in Frey, Schattner-Rieser & Schmid 2012:21–49. Schmid, K & Person, R (eds) 2012. Deuteronomy in the Pentateuch, Hexateuch, and the Deuteronomistic History. Tübingen: Mohr Siebeck. Schmidt, L 2009. P in Deuteronomium 34, VT 59:475–494. Schmitt, G 1964. Der Landtag von Sichem. Stuttgart: Calwer Verlag. Schmitt, H C 2004. DTN 34 als Verbindingstuck zwischen Tetrateuch und Dtr. Geschictswerk, in Otto and Achenbach 2004:181–192. Smend, R 1970. Das Gesetz un die Völker, in Wolff 1970:494–504. Sperling, S D 1987. Joshua 24 re-examined. HUCA 58:119–136. Steuernage, l C 1923. Das Buch Josua. GHK 1,3 (2). Göttingen: Vandenhoeck & Ruprecht. Stipp, H J (ed.) 2011. Das deuteronomistische Geschichtswerk. ÖBS 39. Frankfurt am Main: Peter Lang. Van Seters, J 1984. Joshua 24 and the problem of tradition in the Old Testament, in Barrick and Spencer 1984:139–158. _______ 2003. Deuteronomy between Pentateuch and Deuteronomistic History, HTS 59/3:947–956. Vervenne, M & Lust, J (eds) 1997. Deuteronomy and Deuteronomistic literature. FS C.H.W Brekelmans. BETL 133. Leuven: Peeters. Von Ruiten, J and de Vos, C (eds) 2009. The land of Israel in Bible, history and theology: studies in honour of Ed Noort. VTSup 124. Leiden: Brill. Weimar, P 2008. Studien zur Priesterschrift. FAT 56. Tübingen: Mohr Siebeck. Westermann, C 1994. Die Geschictsbücher des Alten Testaments: Gab es ein deuteronomsitisches Geschichtswerk? TB Altes Testament 87. Gütersloh: Gütersloher Verlag. Witte, M 1998. Die biblische urgeschichte. Redaktions-und Theologiegeschichtliche Beobachtungen zu Genesis 1,1–11:26. BZAW 265. Berlin: de Gruyter. Witte M, Schmid K, Prechel, D & Gertz, J C (eds) 2006. Die deuteronomistischenGeschichtswerke: Redaktions- und religionsgeschichtliche Perspektiven zur “Deuteronomismus”-Diskussion in Tora und vorderen Propheten. BZAW 365. Berlin: de Gruyter. Wolff, H W (ed.) 1970. Probleme biblischer Theologie: Gerard von Rad zum 70. Geburtstag. Munich: Kaiser Verlag. Würthwein, E 1994a. Erwägungen zum sog. Deuteronomistischen Geschichtswerk: eine Skizze, in Würthwein 1994b:1–11. Würthwein, E 1994b. Studien zum deuteronomistischen Geschichtswerk BZAW227. Berlin: de Gruyter, Zakovitch, Y 1980. The object of the narrative of the burial of the foreign gods at Shechem, BeTM 25:300–337. Zenger, E 2004. Einleitung in das Alte Testament. 5th ed. Stuttgart: Kohlhammer.

Neste trabalho, objetivou-se analisar as transformações ocorridas no uso da linguagem por parte de seus usuários tendo como base o período correspondente ao início dos anos 90, momento histórico em que a internet ainda não havia sido popularizada no mundo, em comparação ao ano de 2017, período marcado pelo amplo acesso à internet, principalmente nos países mais desenvolvidos. Para tal, realizou-se uma investigação tendo como base o COCA (Corpus of Contemporary American English) com o intuito de se verificar, através da associação de palavras com seus colocados, como alguns termos eram utilizados antes da popularização da internet e após o mesmo fenômeno. Através da análise estatística dos insumos, foi possível identificar que certos termos da língua (neste caso da língua inglesa) passaram a ser utilizados mais frequentemente para expressar algo relacionado à tecnologia, tendo sido os sentidos anteriores rebaixados, nesta transformação semântica, a uma frequência menor ou muito menor de uso após a realidade do acesso amplo à internet, o que representa uma transformação léxico-semântica propiciada por um fenômeno de alcance global que influencia a vida das pessoas de modo a ressignificar o uso que fazem do mundo e consequentemente a metalinguagem que utilizam nas trocas que realizam com o mesmo.REFERÊNCIASBENSON, M., BENSON, E., ILSON, R. (orgs.)The BBI dictionary of english word combinations. Amsterdã/Filadélfia: John Benjamins, 1986.BIBER, D. Variation across speech and writing. Cambridge: Cambridge University Press, 1988Davies, Mark. The Corpus of Contemporary American English (COCA): 600 million words, 1990-present, 2008. Disponível em: https://www.english-corpora.org/coca/. Acesso em: 19 fev. 2020.CASTELLVI, Maria Teresa CABRÉ. La clasificación de neologismos. Alfa, São Paulo, 50 (2): 229-250, 2006DAVIES, Mark. The Corpus of Contemporary American English as the first reliable monitor corpus of English. Literary and Linguistic Computing, Brigham, v. 25, n. 4, 2010. Disponível em: https://academic.oup.com/dsh/article-abstract/25/4/447/997323?redirectedFrom=fulltext. Acesso em: 21 ago. 2019.FRANCIS, W. N.; KUCERA, H. Frequency analysis of English usage: lexicon and grammar. Boston: Houghton Mifflin, 1982DAVIES, Mark; KIM, Jong-Bok. Historical shifts with the INTO-CAUSATIVE construction in American English. The Gruyter mouton, [S.L.], v. 57, n. 1, 2019. Disponível em: http://web.khu.ac.kr/~jongbok/research/2019/2019-ahci-into-historical-shift-linguistics.pdf Acesso em 21 ago. 2019DICIONÁRIO PRIBERAM DA LÍNGUA PORTUGUESA. Desenvolvido por Lello editores, Porto, 1996 e 1999. Licensiado à Priberam em 2008. Disponível em: https://dicionario.priberam.org/sobre.aspx Acesso em 21 ago. 2019KJELLMER, G. A. A dictionary of English collocations: based on the Brown Corpus, v. 3. Oxford: Oxford University Press, 1994KREMELBERG, David. Practical statistic: a quick and easy guide to IBM ℗ SPSS ℗ Statistics, STATA, and other statistical software. Sage: Los Angeles, 2011.MC ENERY, Tony, et al. Corpus Linguistics, Learner Corpora, and SLA: Employing Technology to Analyze Language Use. Annual Review of Applied Linguistics (2019), 39, 74–92MODIS, Theodore. The end of the internet rush. Technological Forecasting Social Change, Lugano, v. 72, n. 8, 2005. Disponível em: https://www.sciencedirect.com/science/article/pii/S0040162505000843 Acesso em: 21 ago. 2019OLIVEIRA, Lúcia Pacheco de. Linguística de corpus: Teoria, interfaces e aplicações. Matraga, Rio de janeiro, v. 16, n. 24, 2009. Disponível em: https://www.e-publicacoes.uerj.br/index.php/matraga/article/view/27796. Acesso em: 21 ago. 2019PARTINGTON, A. Patterns and meanings: using corpora for english language research and teaching. Amsterdã/Filadélfia: John Benjamnins, 1998ROBINSON, Mary; DUNCAN, Daniel (2019) Holistic Approaches to Syntactic Variation: Wh-all Questions in English. University of Pennsylvania Working Papers in Linguistics: v. 25, n. 1 , 2019. Disponível em: https://repository.upenn.edu/pwpl/vol25/iss1/23/. Acesso em: 21 ago. 2019SANCHEZ, A. Definición e historia de los corpos. In: SANCHEZ, A. et al. (orgs.). CUMBRE: corpus linguístico de español contemporaneo. Madri: SGEL, 1995, p. 7-24.BERBER SARDINHA. T. Linguística de Corpus. Barueri, SP: Manole, 2004.SINCLAIR, J. McH. Beginning the study of lexis. In: BAZELL, C. E. In memory of R. Firth. Londres: Longman, 1966, p. 410-430.SVARTVIK, Jan. Corpora are becoming mainstream. In: THOMAS, J. and SHORT, M. (orgs). Using corpora for language research. London and New York: Longman,1996. p 3-13.Recebido em 16-11-2019 | Aceito em 12-02-2020

O Estágio Curricular Supervisionado é uma política educacional, na qual os alunos-professores realizam a prática pedagógica em sua área profissional em uma escola de educação básica, sob a responsabilidade de um profissional já habilitado. Com base em pesquisa qualitativa interpretativa (ERICKSON, 1990; MASON, 1996) de orientação etnográfica (HAMMERSLEY; ATKINSON, 2007), neste trabalho analisamos como ocorrem os momentos de orientação entre uma professora universitária e uma dupla de alunos-professores em uma turma de Estágio de Inglês. Os dados foram gerados em uma universidade pública federal localizada no sul do Brasil por meio de anotações de campo, gravações em áudio e vídeo, pesquisa documental e entrevistas semiestruturadas. Os dados apontam que, no cenário investigado, há quatro tipos de orientação ao longo do semestre: orientação a distância, orientação em grupo, feedback pós-observação e encontros individuais. Identificamos que, nas orientações, a prática pedagógica dos alunos-professores era tanto o ponto de partida quanto o de chegada (PÉREZ-GÓMEZ, 1995). Além disso, verificou-se que, nessas interações, os alunos-professores, conjuntamente com as professoras orientadoras, refletiam sobre sua própria ação (SCHÖN, 1983), considerando retrospectivamente e prospectivamente a sua prática (PERRENOUD, 2002). Por fim, há evidências de que os momentos de orientação entre a professora universitária e os alunos-professores provocaram mudanças em seus conhecimentos, suas práticas e atitudes profissionais e, há indícios de que essas mudanças repercutiram positivamente no aprendizado dos alunos da escola. Assim, no contexto analisado, convites à participação, reflexões sobre soluções para situações enfrentadas pelos licenciandos na sua prática docente, o estabelecimento de uma relação de colaboração, bem como o fornecimento de exemplos concretos de como levar a cabo as sugestões, contribuíram para a formação desses alunos-professores.Referências:BIAZI, T. M.; GIMENEZ, T.; STUTZ, L. O Papel da Observação de Aulas Durante o Estágio Supervisionado de Inglês. SIGNUM: Estud. Ling., n. 14, p. 57-78, 2011.CARDOSO, P. C. S. The myth of nativity: a case study on how identities are co-constructed in a language classroom. 2011. Trabalho de Conclusão de Curso (Graduação em Letras), Universidade do Vale do Rio dos Sinos, 2011.CELANI, M. A. A. Ensino de línguas estrangeiras: ocupação ou profissão?. In: LEFFA, V. J. O professor de línguas estrangeiras: construindo a profissão. 2. ed., Pelotas: EDUCAT, 2008, p. 23-43.CHAMBERLIN, C. R. TESL Degree Candidates’ Perceptions of Trust in Supervisors. TESOL Quarterly, v. 34, n. 4, p. 653-673, 2000.COPLAND, F.; MA, G.; MANN; S. Reflecting in and on post-observation feedback in initial teacher training on certificate courses. English Language Teacher Education and Development (ELTED), v. 12, p. 14-23, 2009.DREY, R. F.; GUIMARÃES, A. M. M. Reflexões sobre a formação inicial e a constituição da profissionalidade docente. D.E.L.T.A., v. 32, n. 1, p. 23-44, 2016.ERICKSON, F. Qualitative methods. In: LINN, R. L.; ERICKSON, F. (Orgs.). Quantitative methods. New York: Macmillan, 1990. p. 75-194.FEIMAN-NEMSER, S. Helping novices learn to teach lessons from an exemplary support teacher. Journal of Teacher Education, v. 52, n. 1, p. 17-30, 2001.GARCEZ, P. M. A organização da fala-em-interação na sala de aula: controle social, reprodução de conhecimento, construção conjunta de conhecimento. Calidoscópio, v. 4, n. 1, p. 66-80, 2006.GARCEZ, P. M.; SCHLATTER, M. Professores-autores-formadores: Princípios e experiências para a formação de profissionais de educação linguística. In: MATEUS, E.; TONELLI, J. R. A. (Orgs.). Diálogos (im)pertinentes entre formação de professores e aprendizagem de línguas. São Paulo: Blucher, 2017. p. 13-36.GIMENEZ, T.; CRISTOVÃO, V. L. L. Derrubando paredes e construindo pontes: formação de professores de língua inglesa na atualidade. Rev. Brasileira de Linguística Aplicada, v. 4, n. 2, p. 85-95, 2004.GIMENEZ, T.; RAMOS, S. G. M. Planejamento e implementação de curso online como atividade de estágio curricular na área de inglês. Ilha do Desterro, n. 66, p. 101-131, 2014.HAMMERSLEY, M.; ATKINSON, P. Ethnography: Principles in Practice. 3. ed. Routledge: London, 2007.JEFFERSON, G. Glossary of transcript symbols with an introduction. In: LERNER, G. H. (Ed.). Conversation analysis: studies from the first generation. Amsterdam/Philadelphia: John Benjamins Publishing, 2004, p. 13-31.MASON, J. Qualitative researching. Londres: Sage, 1996.NÓVOA, A. Professores: Imagens do futuro presente. Lisboa: Educa, 2009.PÉREZ-GÓMEZ, A. O pensamento prático do professor: a formação do professor como profissional reflexivo. In: NÓVOA, A. Os professores e a sua formação. 2. ed. Lisboa: Dom Quixote, 1995. p. 93-114.PERRENOUD, P. A prática reflexiva no ofício de professor: profissionalização e razão pedagógica. Porto Alegre: Artmed, 2002.PIMENTA, S. G. O estágio na formação de professores: unidade entre teoria e prática?. Cad. Pesq., n. 94, p. 58-73, 1995.PIMENTA, S. G.; LIMA, M. S. L. Estágio e Docência. 7. ed. São Paulo: Cortez, 2012.REICHMANN, C. L. A professora regente disse que aprendeu muito: a voz do outro e o trabalho do professor iniciante no estágio. Raído, v.8 , n.15, p. 33-44, 2014.________. Práticas de letramento docente no estágio supervisionado de letras estrangeiras. Rev. Brasileira de Linguística Aplicada, v. 12, n. 4, p. 933-954, 2012.RICHTER, D. et al. How different mentoring approaches affect beginning teachers’ development in the first years of practice. Teaching and Teacher Education, v. 36, p. 166-177, 2013.SALDAÑA, J. The Coding Manual for Qualitative Researchers. Thousand Oaks, CA: Sage Publications, 2009.SCHÖN, D. The reflective practitioner: how professionals think in action. New York: Basic Books, 1983.SINCLAIR, J.; COULTHARD, M. Towards an analysis of discourse. In: COULTHARD, M. Advances in Spoken Discourse Analysis. Londres: Routledge, 1992, p. 1-34.TONELLI, J. R. A. Contextos (In)Explorados no Estágio Supervisionado nas Licenciaturas em Letras/Inglês: o lugar da observação de aulas nos dizeres de alunos-mestres. SIGNUM: Estudos da linguagem, v. 19, n. 2, p. 35-65, 2016.Recebido em 25-01-2021Revisões requeridas em 31-03-2021Aceito em 21-04-2021

The preliminary study showed that the main problem, however, faced by kindergarten students are lack of mathematics skill, such arithmetic ability in kindergarten Galis. Therefore, the present study aims to investigate the effectiveness of a modified bottle cap as an educational game tool towards enhancement of arithmetic ability. Samples were prepared for the quasi-experiment research design involving 60 children, aged 4-5 years. A detailed comparison is made between the experimental condition, consisted of 30 students, received the educational game tool activities and the control condition which consisted of 30 students, received the instructional activities as usual. Before and after two weeks of the intervention with the game tool of a modified bottle cap, measures of arithmetic ability were administered to either experiment or control class. The results of the study indicated that in the experiment class, children’s arithmetic ability increased significantly compared to children in the control class. The differences may have been due to the intervention. To conclude, the modified bottle cap as an educational game tool effective to improve children’s mathematics skill, especially for arithmetic ability. However, the findings required the extended study on other research methods and the bigger size of the samples. Keywords: Early Childhood, Modified bottle cap, Early Arithmetic Ability. References: Aqib, Zainal. (2010). Belajar dan Pembelajaran di Taman Kanak-Kanak. Bandung: Yrama Widya. Arsyad, A. (2017). Media Pembelajaran. PT Raja Grafindo Pursada. Aunio, Pirjo; Tapola, Anna; Mononen; and Niemivirta, M. (2016). Early Mathematics Skill Development, Low Performance, and Parental Support in the Finnish Context. In Blevins-Knabe; A.M.B. Austin (Ed.), Early Childhood Mathematic Skill Development in the home environment. 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Use of Media for Effective Instruction its Importance : Some Consideration. Journal of Elementary Education, 18(1–2), 35–40. OECD. (2019). Mathematics Performance (PISA) 2015. https://doi.org/10.1787/04711c74-en Papadakis, S., Kalogiannakis, M., & Zaranis, N. (2017). Improving Mathematics Teaching in Kindergarten with Realistic Mathematical Education. Early Childhood Education Journal, 45(3), 369–378. https://doi.org/10.1007/s10643-015-0768-4 Passolunghi, M. C., Cargnelutti, E., & Pellizzoni, S. (2019). The relation between cognitive and emotional factors and arithmetic problem-solving. Educational Studies in Mathematics, 100(3), 271–290. https://doi.org/10.1007/s10649-018-9863-y Preeti. (2014). Education and role of media in education system. International Journal of Scientific Engineering and Research, 2(3), 174–175. Rahman, S. (2010). Alat Permainan Edikatif untuk Program PAUD. Palu: Tadulako University Press. Rohmah, N., & Waluyo, E. (2014). 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Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (pp. 84 – 90). Suva, Fiji: University of the South Pacific, Institute of Education. Infoplease Staff (2017, February 28). Marshall Islands, retrieved from https://www.infoplease.com/world/countries/marshall-islands Jetnil-Kijiner, K. (2014). Iep Jaltok: A history of Marshallese literature. (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Kabua, J. B. (2004). We are the land, the land is us: The moral responsibility of our education and sustainability. In A.L. Loeak, V.C. Kiluwe and L. Crowl (Eds.), Life in the Republic of the Marshall Islands, pp. 180 – 191. Suva, Fiji: University of the South Pacific. Kupferman, D. (2004). Jelalokjen in flux: Pitfalls and prospects of contextualising teacher training programmes in the Marshall Islands. Directions: Journal of Educational Studies, 26(1), 42 – 54. http://directions.usp.ac.fj/collect/direct/index/assoc/D1175062.dir/doc.pdf Miller, R. L. (2010). 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Decolonising Pacific research, building Pacific research communities, and developing Pacific research tools: The case of the talanoa and the faafaletui in Samoa. Asia Pacific Viewpoint, 55(3), 331-344. Taafaki, I., & Fowler, M. K. (2019). Clothing mats of the Marshall Islands: The history, the culture, and the weavers. US: Kindle Direct. Taufe’ulungaki, A. M. (2014). Look back to look forward: A reflective Pacific journey. In M. ‘Otunuku, U. Nabobo-Baba, S. Johansson Fua (Eds.), Of Waves, Winds, and Wonderful Things: A Decade of Rethinking Pacific Education (pp. 1-15). Fiji: USP Press. Thaman, K. H. (1995). Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education. Prospects, 25(4), 723-733. Thaman, K. H. (1997). Reclaiming a place: Towards a Pacific concept of education for cultural development. The Journal of the Polynesian Society, 106(2), 119-130. Thiong’o, N. W. (1986). Decolonising the mind: The politics of language in African literature. 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Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.