Tuesday, 17 March 2015

INFOGRAPHICS A VERY IMPORTANT TOOL



Indeed cctionline.org has opened our eyes and I think it will continue doing the same. we were asked to create an infographic from what we had learned. I have been hearing about infographics but I had never tried to create my own didn’t knowing the treasures behind it, now this was my chance to try it out and i was very ecstatic. Infographics are visual presentations of information that use the elements of design to display content. And one interesting thing about Infographics is that it expresses complex messages to viewers in a way that enhances their comprehension. We now know that Images in infograhics are often an extension of the content of a written article, but infographics convey a self-contained message or principle and this one impressed me so much.
If a road sign has too much information on it, then it is difficult to read. Infographics compress and display this information in a visually pleasing way so that drivers don’t miss the message. Infographics communicate complex data quickly and clearly, and they are considered to be effective worldwide. And this is what I like about this tool, when a complex piece of information needs to be described quickly, precisely and clearly, a graphic is suitable.
Infographics are used for the following reasons:
  • To communicate a message,
  • To present a lot of data or information in a way that is compact and easy to comprehend,
  • To analyze data in order to discover cause-and-effect relationships,
  • To periodically monitor the route of certain parameters.
There are so many Infographic tools to use easily; the only bottleneck has been the use of the available tools to create something meaningful. So planning for the info-graphic in advance very essential.
The reason as to why I decided to choose Piktochart is because it is very simple learn, It has a walk through tutorial that helps you get well vast with its  features.
Please feel free to read through my infograhic by following this link

https://magic.piktochart.com/output/4997158-untitled-infographic

I feel ecstatic to accomplish this assignment, thanks to my colleagues.


Friday, 6 March 2015



A REFLECTION ON THE IMPORTANCE OF EXPERIENCE IN MY OWN LEARNING AND TEACHING BY USING THE PROGRESSIVE APPROACH.
In our progressive approach, we see the individual student’s curiosities, abilities and learning style as important factors in designing, differentiating and assessing each student’s learning. We encourage children to follow their interests, pursue problems in a way that makes sense to them and defend their conclusions by explaining their thinking in a variety of ways. We engage students with hands-­on investigations, projects and design challenges across the grades and subject areas inspiring greater interest, depth and understanding. Our approach values the skills involved in formulating one’s own questions, as well as answering those of a teacher. We view mistakes as important opportunities for both learning and assessment.

We believe each student learns best not by reliance on normative standards, testing or passively consuming knowledge, rather that each student learns best by actively constructing their own understanding based on his or her knowledge, skills and experience.
There are enough elements on which most of us can agree so that a common core of progressive education emerges, however hazily. And it really does make sense to call it a tradition. Ironically, what we usually call “traditional” education, in contrast to the progressive approach, has less claim to that adjective — because of how, and how recently, it has developed. As Jim Nehring observed, “Progressive schools are the legacy of a long and proud tradition of thoughtful school practice stretching back for centuries” — including hands-on learning, multiage classrooms, and mentor-apprentice relationships — while what we generally refer to as traditional schooling “is largely the result of outdated policy changes that have calcified into conventions.”(Nevertheless, I’ll use the conventional nomenclature in this article to avoid confusion.)
It’s not all or nothing, to be sure. I don’t think I’ve ever seen a school — even one with scripted instruction, uniforms, and rows of desks bolted to the floor — that has completely escaped the influence of progressive ideas. Nor have I seen a school that’s progressive in every detail. Still, schools can be characterized according to how closely they reflect a commitment to values such as these:
Attending to the whole child: Progressive educators are concerned with helping children become not only good learners but also good people. Schooling isn’t seen as being about just academics, nor is intellectual growth limited to verbal and mathematical proficiencies.
Community:  Learning isn’t something that happens to individual children — separate selves at separate desks. Children learn with and from one another in a caring community, and that’s true of moral as well as academic learning. Interdependence counts at least as much as independence, so it follows that practices that pit students against one another in some kind of competition, thereby undermining a feeling of community, are deliberately avoided.
Collaboration: Progressive schools are characterized by what I like to call a “working with” rather than a “doing to” model. In place of rewards for complying with the adults’ expectations, or punitive consequences for failing to do so, there’s more of an emphasis on collaborative problem-solving — and, for that matter, less focus on behaviors than on underlying motives, values, and reasons.
Social justice: A sense of community and responsibility for others isn’t confined to the classroom; indeed, students are helped to locate themselves in widening circles of care that extend beyond self, beyond friends, beyond their own ethnic group, and beyond their own country. Opportunities are offered not only to learn about, but also to put into action, a commitment to diversity and to improving the lives of others.
Intrinsic motivation: When considering (or reconsidering) educational policies and practices, the first question that progressive educators are likely to ask is, “What’s the effect on students’ interest in learning, their desire to continue reading, thinking, and questioning?” This deceptively simple test helps to determine what students will and won’t be asked to do. Thus, conventional practices, including homework, grades, and tests, prove difficult to justify for anyone who is serious about promoting long-term dispositions rather than just improving short-term skills.
Deep understanding: As the philosopher Alfred North Whitehead declared long ago, “A merely well-informed man is the most useless bore on God’s earth.” Facts and skills do matter, but only in a context and for a purpose. That’s why progressive education tends to be organized around problems, projects, and questions — rather than around lists of facts, skills, and separate disciplines. The teaching is typically interdisciplinary, the assessment rarely focuses on rote memorization, and excellence isn’t confused with “rigor.” The point is not merely to challenge students — after all, harder is not necessarily better — but to invite them to think deeply about issues that matter and help them understand ideas from the inside out.
Active learning: In progressive schools, students play a vital role in helping to design the curriculum, formulate the questions, seek out (and create) answers, think through possibilities, and evaluate how successful they — and their teachers — have been. Their active participation in every stage of the process is consistent with the overwhelming consensus of experts that learning is a matter of constructing ideas rather than passively absorbing information or practicing skills.
Taking kids seriously: In traditional schooling, as John Dewey once remarked, “the center of gravity is outside the child”:  he or she is expected to adjust to the school’s rules and curriculum. Progressive educators take their cue from the children — and are particularly attentive to differences among them. (Each student is unique, so a single set of policies, expectations, or assignments would be as counterproductive as it was disrespectful.) The curriculum isn’t just based on interest, but on these children’s interests
Some of the features that I’ve listed here will seem objectionable, or at least unsettling, to educators at more traditional schools, while others will be surprisingly familiar and may even echo sentiments that they, themselves, have expressed. But progressive educators don’t merely say they endorse ideas like “love of learning” or “a sense of community.” They’re willing to put these values into practice even if doing so requires them to up-end traditions. They may eliminate homework altogether if it’s clear that students view after-school assignments as something to be gotten over with as soon as possible. They will question things like honors classes and awards assemblies that clearly undermine a sense of community. Progressive schools, in short, follow their core values — bolstered by research and experience — wherever they lead.

Sunday, 1 March 2015

REFLECTION ON FEELINGS ABOUT TEACHING



THOUGHTS AND FEELINGS ABOUT TEACHING
My thoughts and feelings tell me a lot about myself.  Since I am an ordinary person, what I learn from them may give me clues about other people’s hopes and struggles, strengths and weaknesses too, and help me become more sensitive and compassionate. 
The art of living leads us to relate with our thoughts and feelings in an active and deliberate way. Instead of being at the mercy of our thoughts and feelings, we make a systematic effort to know and harmonize the way we think and feel.

Although our way of thinking and feeling is largely determined by heredity and the environment, no matter what our mental and physical environment may be, the quality of our thoughts and feelings depends on our level of consciousness.

The lower our level of consciousness, the more we identify with the mental currents around us and the more subject our mind is to impulses, passions and desires. In such situations, our life becomes determined by thoughts and feelings that we neither choose nor can control. We even defend them stubbornly without considering if they really reflect what we believe in and aspire to.

Human unfolding is marked by a long stage in which our thinking and feeling are determined by social conditioning and instincts. This inevitably results in ignorance, conflict and pain.

Even though there is a close connection between thoughts and feelings, our relationship with them is not always harmonious, especially when instinctive impulses and selfish thoughts move us to feel in a way opposite to the ideal that illumines us in the moments of our greatest understanding.

In general, the way we feel expands more slowly than the way we think. Selfishness and passion often dominate our understanding, and this of course is reflected in our behavior. For example, even though I understand that all human beings are equal, I may continue to feel identified with some people while rejecting others. My way of feeling does not match my understanding. Such an attitude not only can cause suffering to those around me, but it also has a negative effect on human relationships as a whole. To think in one way and to feel in another is an obstacle to the unfolding of consciousness and to building a world of peace and well-being for all.

We learn to improve our way of thinking and feeling by adopting a method of life. Systematic work on will and attention and the control of energy through useful intellectual activity and productive work constitute asceticism for the mind and emotions that help us achieve harmony. Feelings respond little by little to our emerging consciousness of what is good, and thoughts become subject to our will.

Besides following a method of life, we need to practice certain specific techniques to help us harmonize and develop the way we think and feel. Some of these techniques are surprisingly simple.

Let's consider this one: To attain mental control, we can make the practice of substituting noble thoughts and feelings for selfish ones. Although it is inevitable that undesirable, aggressive or selfish thoughts and feelings will arise sometimes, we can transmute them so that they will do well rather than cause harm. For example, when a negative thought appears, we observe it with as much dispassion as possible, until it is consumed by the weight of its own negative energy. We then produce the highest, most elevated thought we can at that moment, regaining control of our minds.

Let's imagine that we find ourselves having a critical thought about a person. As soon as we become aware of that thought, instead of giving in to our irritation, we generate a positive thought towards this very same person. We can say a prayer for him or imagine that he is surrounded by feelings of peace and love. We turn a moment of negative feelings into an opportunity to consciously produce positive thoughts and feelings. If we are consistent with this technique of substitution, we find that little by little we can change our negative reactions. Instead of wanting to wound others, we learn to respond with love.

Here is another technique for learning to control our minds: We make a practice of generating love for everything we have to do. Even with tasks that we usually do not like, we make the conscious resolution to feel love for the work, being present in the moment, feeling happy for the opportunity to do this particular job. This kind of attention helps the mind stay on its chosen task and, at the same time, helps us stay alert to everything that is happening around us. This practice leads to a heightened ability for attention and perception. By freeing ourselves from the incessant distraction of mental associations and unconscious impulses, we perceive what is actually happening. Every moment in life becomes a teaching.

These techniques are easy to apply, but for them to be really useful, we need to have a deep love for inner freedom. Only such a love can generate the strength we need for changing our way of thinking and feeling which defines us as limited personalities separated from the totality of life.

Right intention and continuous effort are, in the end, our best allies for attaining a harmonious relationship with our thoughts and feelings.

When we attain harmony between the mind and heart, we are free to think and feel in accordance with our ideal. We have within our reach the necessary means for building a world of peace and happiness for all humanity.