leadhumancapital.com

Goffman( 1979) shares this view of advertising as an expression of a collective dream of a better reality. He maintains that advertisers try to display a “real” situation to bolster their claims about the quality and necessity of a product. they generally choose realistic scenes and transform them into imaginary ones by adding a dramatic background. Goffman points out that through private and public pictures, people immortalize the golden moments in their lives such as weddings and birthdays. Afterward, the pictures serve as proof a momentous event that an individual years for and identifies with. This leads advertisers to present people in such a way that their dreams are not subverted. Goffman, therefore describes advertising as a world of ” commercial realism”. In his view, this differs in two ways from people’s everyday behavior. first, in ” real life,” human behavior has a pronounced ritualistic streak. People live according to social ideals and present a stereotypical picture of themselves to the outside world. this is all the more so in advertising, which hyperritualizes. Second, advertising can be edited. Both in ” real life’ and in advertising, people present social ideals, but in ” real life,” people cannot edit their behavior sufficiently to supply a purified ritual of the social ideal. Thus Goffman asserts that advertising tries to depic social ideals as fully as possible and thereby project and idealized slice of life. (pg. 15)

Israel can boast many achievements,compared to other countries, in a variety of fields such as high-tech,medicine,academic research,arms development and agriculture. And yet, although the economy is flourishing, at least at the time of this writing( summer of 2007), and although Israel seems to have reached economic independence, the self confidence of Israelis is still problematic. Public discoursrse in Israel implies the feeling that without the support of the United States, this economic independence would vanish. Uncle Sam is perceived to be the principal barrier between Israel and sanctions or boycotts that could be imposed by the United Nations, its institutions and other countries and as the protector of Israel against the enforcement of an arrangement with the Palestinians that would harm Israel’s security ( Haaretz,4.5.07) This idea of United States, both in the past and at present, held by many Israelis, may explain the American myth structured in Israeli advertising.

In the winter of 2007, the value of the American dollar began to decline I the world and in Israel, resulting in a stronger Israeli shekel. Naturally, this had an effect on advertising in Israel and all of a sudden there were ads in praise of the shekel. This is an interesting development as in the past it was the American currency that dominated Israeli ads, even when the transaction was in shekels. For example, and advertisement for the Yashir Investment House showed a photograph of a one shekel coin, which had on it : “ I strong shekel.” On the left side of the ad was the text, “ Enjoying Israeli power.” Such texts resemble the use made by advertisements in the past of American currency and American power( “America is power”). In fact, one sees that when the local currency is stronger vis a vis the American currency, it becomes a source of pride and stars in advertising. A similar advertisement, which shares this trend , appeared for a financial company called EASYFOREX, encouraging investment in various transactions and enjoying the increased value of the shekel under the slogan, “ The dollar is down, hit it hard.” The ad shows a photograph of a plastic hammer hitting the dollar symbol, with the text, “ Independence 2007- the party goes on.” (pg. 125-126)
Reference:

First, A & Avraham E (2009) America In Jerusalem : Globalization, National Identity and Israeli Advertising Maryland: Lexingtoon Books

“Wisdom has many antecedents and forms and that the quest for it is endless.. Peshkin,pg.28
In this article, Peshkin tries to rebut authority’s belief that research has to be theory driven, hypothesis testing or generalization producing because qualitative researchers are being put off to write more due to this reason. He is in fact not defending but respecting qualitative research after reading Nodding’s notion in his book that says: “The search for justification often carries us farther and farther from the heart of morality.”
He puts the goodness of Qualitative Research into 4 major categories. However, I prefer to see it as outcomes. It does not differ between these two but I prefer to use my own term so that I could easily memorized. The 4 major outcomes will be:
a) Description
- Peshkin believes description is not the lowliest level of research as it is believed to be because from it comes- prescription which entails accuracy,sensitivity and comprehensiveness of its descriptive foundation.
- It helps us to understand process which many Positivists ‘fail’ to see.
- It helps us to discovering/uncovering many aspects that we always fail to see when dealing with quantitative such as communal function of certain community and etc.
- It provides setting and situation that not all the time can exist or made to exist in quantitative realm; a restrictive racist society.
b) Interpretation
- Qualitative research that can explain and interpret empirical generalization derived by quantitative techniques.
- Can engender new concepts but also elaborates existing concepts. For example, justifying existing theories of education and at the same time extend understanding to a new paradigm.
- Producing problem finding through insights.
- Theory development: develop a new theory from data collection and analysis rather than reflecting the already existing.

c) Verification
- Peshkin believes it is actually establishing the utility of ideas/theories not merely an assumption as believed by Schofield( 1998).
- It has been proven by John Ogbu’s works (1978) in Stockton, California and corroborated by a study in Fairfax. Ogbu’s study was about the academic failure of American minority students.

d) Evaluation
- It is confined to policies, practices and innovations and fully reflected by asking these questions;
- Have they been implemented? With what impact? What has the process been like? How do they work? For whom do they work? Are there exceptions?
- It helps us to see further; implications of policies,practices and innovations.
-

Tafakkur: Diam SI MUKMIN

Manusia dibedakan dengan pemikiran dan idea dan martabatnya ditinggikan oleh kawan kawannya bergantung kepada dalam dan tinggi pemikirannya. Oleh kerana itu, apabila mendengar atau berkata kata dengan seseorang, biasanya sejauh mana ilmunya, sejauh mana dalamnya refleksi diri dan tafakkur yang dilalui/ditempuhinya jelas.

Berikut ialah beberapa idea daripada salaf berkaitan dengan tafakkur. Moga kita mendapat manfaat daripada mereka, amen.

Salim ibn Abi al-Ja’d: Aku bertanya kepada Umm al-Darda (radhiallahu `anha), ‘Apakah amalan terbaik Abu al-Darda?’ Beliau menjawab, ‘al-Tafakkur.’

Al-Hasan al-Basri: ‘Tafakkur ialah cermin yang mana kamu melihat baik dan jahat amalanmu.’

Wahb ibn Munabbih: ‘Mukmin ialah si dia yang bertafakkur,mengingati dan menahan diri ( daripada kejahatan). Dia bertafakur sehingga ketenangan meliputinya dan berada dalam keadaan stabil dan aman dan ini menyebabkan si dia merendah diri/sedar diri. Si dia amat teliti( lembut dan hati hati) agar dirinya tidak terjatuh dalam masalah hinggakan enggan nafsunya menjadi bebas( umpama haiwan), menjauhi hasad agar cinta meliputi jiwanya dan merasa cukup dalam setiap perkara yang tidak kekal agar aqalnya menjadi sempurna ( yang sempurna milik Allah). Hatinya sentiasa mempunyai aspirasi yang mana aspirasi itu hanyalah Hari Kemudian. Si dia merasa risau/sedih apabila yang lain bergembira; kerana dalam hatinya timbul kerisauan akan Hari Kemudian memandangkan dia sedar akan REALITI. Tetapi apabila mata mata yang lain tertutup, si dia ber GEMBIRA; membaca kitab Allah dan mengulang mengulang pembacaan itu agar meresap dalam hati- dan pada satu masa hatinya menjadi gentar dan menangis hiba. Malam terus berlalu dan si dia terus membaca dan hari siang menjelma dan si dia tetap dalam keadaan berhati hati dan tenang( kesan dari pemahamannya tentang reality:apabila merenung dosa dan merendahkan amalan baiknya yang tidak ada nilai: humble/rendah diri.) Si dia ini pada hari Kiamat akan dipanggil di perhimpunan agung : Berdirilah wahai Si Mulia dan masuklah kamu ke Syurga!

Ibn Abi al-Hawari: Aku berkata kepada Abu Safwan (’Abdullah ibn ‘Abd al-Malik ibn Marwan), ‘Manakah di antara ini yang lebih baik: ‘Seorang lelaki lapar dan duduk bertafakkur atau dia patut makan dan kemudian bangun bersolat?’ Beliau menjawab, ‘Yang benar, dia hendaklah makan dahulu dan kemudian bertafakur di dalam solatnya, dan ini lebih aku cintai. Jadi aku nyatakan ini kepada Abu SUlayman dan dia berkata, ‘Dia (Abu Safwan) telah menyatakan perkara yang benar. Tafakur dalam solat adalah lebih baik daripada di luar solat kerana tafakur dalam solat hakikatnya dua perkara baik dan dua kebaikan lebih baik daripada satu.’

Al-Hasan berkata kepada Sufyan ibn ‘Uyaynah: ‘Tafakkur adalah kunci kepada Rahmah. Tidakkah kamu lihat mereka yang kerap bertafakur kerap bertaubat?!’

Full English from here:

http://www.scribd.com/doc/16623919/20090620224344PDF-Al-Khutoot-Al-AreedahShiei

Portions in Malay:

Pengenalan:
Segala puji bagi Allah Azza Wa Jalla. Kami memujiNya dan kami memohon pertolongan dan keampunanNya. Kami memohon perlindungan Allah daripada kejahatan amal perbuatan kami. Barangsiapa yang diberi petunjuk oleh Allah, tiada yang dapat menyesatkannya. Barangsiapa yang disesatkan oleh Allah, tiada yang dapat menunjukinya. Aku naik saksi tidak ada Tuhan melainkan Allah, yang Esa, tidak ada sekutu. AKu naik saksi Muhammad ialah pesuruh Allah dan utusanNya. Selawat dan salam keatas nabi Muhammad(s.a.w) dan juga para ahli Bait, serta para sahabat dan mereka yang mengikuti mereka dalam ketakwaan sehingga ke Hari Kiamat.

Tujuan utama penterjemahan Al Khutoot Al Arredah untuk mendedahkan kepada pembaca, Muslim atau bukan Muslim informasi yang tepat tentang aqidah dan dasar dasar golongan Syiah secara focus kepada Syiah Imamiah dan juga Ja’fariah.

Amat penting untuk Sunni Muslim menyedari bahawa Syiah telah menyeleweng daripada jalan lurus yang di ajarkan oleh Nabi Muhammad(s.a.w) dan juga para sahabatnya( r.a). BUku terjemahan ini secara jelas dan ringkas menjelaskan ajaran sebenar golongan Syiah secara umum dan Syiah Imamiah secara khusus. Pembaca akan memanfaatkan daripada teks ini kefahaman yang jelas akan golongan Syiah dan akan menjauhkan diri mereka daripada Syiah dan juga kepercayaan mereka. Pembaca juga akan sedar bahawa tidak mungkin adanya penyatuan di antara Sunni dan Syiah kecualilah golongan Syiah bertaubat dari pegangan mereka. Golongan Syiah mesti kembali kepada ajaran Islam yang suci dan yang dijaga oleh golongan Sunni.

Malang sekali, di Barat, terdapat golongan yang berpendapat bahawa Syiah dan juga Revolusi Islam yang dib awa oleh mereka adalah refleksi betapa ganas, zalim dan gasar, adalah representasi Islam. Ianya di harap agar kaum bukan Islam yang membaca buku kecil ini akan sedar jurang yang membezakan di antara Syiah dan majority Muslim dan tidak menyalahkan majoriti Muslim akan perkara perkara yang dilakukan oleh golongan Syiah ini.

Fakta Fakta berkaitan Sektarianisme:

Kewujudan pelbagai sekte yang majoritinya adalah sesat telah dinyatakan didalam al Quran:

“Dan kalaulah Tuhanmu (wahai Muhammad) menghendaki, tentulah Ia menjadikan umat manusia semuanya menurut ugama yang satu. (Tetapi Ia tidak berbuat demikian) dan kerana itulah mereka terus-menerus berselisihan. Tetapi orang-orang yang telah diberi rahmat oleh Tuhanmu, (mereka bersatu di dalam ugama Allah)); dan untuk (perselisihan dan rahmat) itulah Allah menjadikan manusia. Dan dengan yang demikian sempurnalah janji Tuhanmu: “Sesungguhnya Aku akan memenuhi neraka jahannam dengan sekalian jin dan manusia (yang berdosa)”. (11:118-119)

Tambahan pula, Rasulullah s.a.w telah bersabda: “ Sesungguhnya umat ini akan berpecah kepada 73 golongan,” dan di dalam riwayat yang lain: “ Kesemua mereka( 73 golongan)akan berada di dalam Neraka kecuali satu.” Apabila ditanya yang mana satu golongan yang selamat, Rasulullah s.a.w menjawab: “ Golongan yang mana berada atas sunnahku ( jalan hidup) dan juga sunnah para sahabatku.”1

Jadi kami akan cuba menjelaskan perbezaan di antara golongan golongan agar ianya jelas akan apa yang dipegang dan didasari oleh golongan golongan ini. Semoga hujah Allah terhadap hamba hambaNya tertegak:
“…supaya Allah melakukan suatu perkara (kemenangan Islam) yang telah ditetapkan berlakunya, iaitu supaya orang (kafir musyrik) yang binasa itu, binasa dengan keterangan (yang membuktikan kesalahannya), dan supaya orang (Islam) yang hidup itu, hidup dengan keterangan (yang membuktikan kebenarannya); kerana sesungguhnya Allah Maha Mendengar, lagi Maha Mengetahui.”(8:42)

Syiah bermula dalam abad pertama Islam sebagai satu rasa kasih dan kepuakan yang melampau pada Ahli Bait( keluarga dan ahli keluarga Rasulullah s.a.w). Kemudian, ianya berevolusi menjadi satu kesesatan yang membentuk pula menjadi satu agama yang baru: agama yang lain yang TIDAK di ajar oleh Rasulullah s.a.w dan juga para sahabat( r.a).

Syiah mendakwa mempunyai al Quran yang lain yang di iktiraf oleh kesemua Muslim sepanjang sejarah Islam. Tambahan pula, mereka menolak kompilasi hadith sahih seperti Sahih Al Bukhari dan juga Muslim. Mereka percaya bahawa kesemua para sahabat r.a telah murtad kecuali beberapa sahabat dan meninggikan taraf Imam mereka sebanding dengan tuhan tuhan palsu yang wujud dalam mitos dahulu kala.

Malang sekali, dikalangan Muslim terdapat yang mempercayai bahawa Syiah telah meninggalkan aqidah mereka yang sesat dan telah kembali ke jalan yang benar. Fakta tentang hal ini tidak pernah di temukan lagi.

Penjelasan kesesatan Syiah terdapat di dalam buku ini, tapi dalam ruangan ringkas ini saya ingin membawa padangan ulama elit Syiah yang mana mereka ini ialah ayatollah dan mullah yang mana arahan dan perintah mereka di patuhi dan di taati oleh para Syiah awam.

Dalam kitab bertajuk Tuhfaatul Awaam Maqbool yang diterbitkan, terdapat satu doa2 yang di sahkan oleh 6 ulama Syiah terkemuka termasuklah Khomeini dan juga Shariat Madari. Dalam doa tersebut, Abu Bakar As Siddiq dan juga Umar Al Khattab (r.a) telah dilaknat kerana meminda Al Quran. Bukan itu sahaja, kedua dua anak perempuan mereka yang mana adalah Ummul Mukminin telah di laknat dan di sumpah oleh golongan Syiah pada hari ini.

Khomeini dalam bukunya Al Hukoomatil Islamiyyah menyatakan bahawa 12 Imam adalah maksum( tidak berdosa) dan Khomeini menaikkan mereka ke taraf para malaikat di langit dan juga para Nabi utusan Allah. Khomeini menegaskan: “ Pastinya, para Imam menduduki tempat yang tertinggi; kedudukan khalifah yang mana perintah dan kuasa melingkupi segala zarah di dalam setiap makhluk. Adalah aqidah Syaih bahawa Imam mempunyai kedudukan yang mana tidak di capai oleh malaikat dan juga para Nabi3. Khomeini menambah: “ Ajaran dan arahan para Imam adalah seperti al Quran, ianya wajib di ikuti dan di turuti.”

Secara ringkasnya, Khomeini dan juga para ulama ulama Syiah berpegang kepaa aqidah sesat Syiah sebagaimana yang terdapat dalam Al Kaafi. Khomeini secara jelas mengakui hal ini di dalam bukunya Al Hukoomatul Islamiyyah: “ Adakah kamu fikir bahawa ini cukup bagi kita, untuk menghimpunkan segala arahan dan ajaran dalam Al Kaafi dan kemudian meletakkannya pada rak buku dan mengabaikannya?”4
Al Khutoot Al Areedah memberikan beberapa terperinci daripada al Kaafi, batu asas bagi Syiah agar Muslim yang lurus hatinya akan berfikir 2 kali sebelum menerima bulat bulat idea idea yang mengatakan Syiah pada hari ini adalah berbeza pada Syiah yang lalu.

Taqiyyah:
Salah satu masalah utama untuk mereka mendapat respons positif daripada kita ialah berkaitan dengan aqidah mereka yang berasaskan kepada kemunafikan ( taqiyyah). Pengamalan taqiyyah dengan cara menyembunyikan perkara sebenar yang terdapat dalam hati mereka. Sunni yang lurus akan tertipu dengan kepura puraan yang lahir dari keinginan untuk merapatkan perbezaan dan mencapai kesefahaman di antara kita dan mereka. Sesungguhnya, mereka tidak pernah mahu dan membenarkan hal di atas. Mereka tidak mencuba ke arah itu malahan membiarkan kita untuk rapat, tapi tidak mereka malahan tidak melakukan apa apa usaha dari pihak mereka. Malahan jika terdapat Syiah yang mengamalkan taqiyah dan cuba meyakini kita bahawa mereka telah bergerak kea rah kita daripada ke arah Syiah, maka akan terdapat di kalangan Syiah tidak kira orang awam atau ulama mereka yang akan manjauhi dengan Syiah yang mengamalkan taqiyyah itu. Ini kerana aqidah mereka yang selama lamanya tidak akan bersetuju untuk setuju dengan kita.

Serangan Syiah terhadap al Quran:
Quran sepatutnya menjadi satu rujukan komprehensif untuk Syiah dan juga Sunni dan menjadi satu alat untuk mencapai perpaduan dan kesefahaman tetapi ianya telah di salah tafsirkan oleh Syiah. Maknanya ianya di beri pemahaman yang lain daripada apa yang difahami oleh para Sahabat( r.a) yang memahaminya terus daripada Rasulullah s.a.w, dan juga lain daripada apa yang difahami oleh Imam imam Mazhab Islam yang menerima kefahaman itu daripada generasi tabi’in.

Salah satu daripada ulama Syiah yang di hormati daripada Najaf, Mirza Husain bin Muhammad Taqi An Nawari At Tabarsi, yang menulis kitab Faslul Khitaab fee Ithbatti Tahreefi Kitaab Rabbil Arbaab( Jawapan Terhadap Hujah yang Membuktikan Mengatakan Perubahan Kitab Allah). Mirza menulis kitab ini terhadap kitabnya yang terawal dua tahun sebelum kematiannya, bertujuan menunjukkan bahawa Kitabullah telah di ubah. Bagi menunjukkan rasa hormat mereka kepada Mirza kerana menulis kitab ini, maka mayatnya dikebumikan di tanah perkuburan utama di Najaf.

Di antara bukti yang dikemukakan oleh At Tabarsi dalam usahanya membuktikan bahawa Quran telah diubah, adalah satu pernyataan Syiah berkaitan dengan surah Al Wilayah. Ianya menerangkan tentang kewilayahan( kekuasaan) yang dimiliki/anugerahkan kepada Ali yang bermaksud: “ Wahai orang orang beriman, berimanlah kepada nabi dan juga wali yang keduanya telah Kami utuskan kepada kamu kea rah jalan yang lurus..”

Ulama terkenal, Muhammad Ali Aoodi yang ketika itu berkhidmat kepada salah satu kementerian Mesir dan juga salah seorang pelajar Muhammad Abduh telah Berjaya menverifikasikan manuscript Quran Iran yang dimiliki oleh Orientalis yang bernama Brown. Brown telah membuat salinan fotokopi Surah Al Wilayah dengan terjemahan Persia dan kewujudannya di akui oleh At Tabarsi dalam bukunya Faslul Khitaab dan juga diakui oleh Muhsin Faani AlKashmeeri dalam bukunya Dabistan Madhaahib. Kitab ini yang ditulis dalam bahasa Persiatelah diulang cetak beberapa kali di Iran. Surah Wilayah dikatakan adalah wahyu daripada Allah meskipun ini adalah palsu. Hal ini telah dinyatakan juga oleh orientalis terkenal yang bernama Noeldeke dalam bukunya History of the Copies of the Wuran. Ianya telah muncul dalam Asian French newspaper pada tahun 1842.

At Tabarsi juga telah mengkuotasikan satu hadith daripada Al Kaafi( Al Kaafi ialah kitab hadis bagi Syiah sebagaimana Sahih al Bukhari bagi Sunni). Ianya menyatakan:

“Beberapa sahabat kami telah meriwayatkan daripada jalan Sahl bin Ziyaad melalui Muhammad bin Sulaiman bahwa beberapa sahabatnya Abul hasan Ath Thaani Ali bin Musa Ar Rida mengatakan, “ Semoga aku menjadi tebusanmu! Kami mendengar ayat ayat Quran beberza daripada apa yang ada pada kami dan kami tidak mampu menbacanya berdasarkan bacaan kamu yang mana telah sampai kepada kami. Adakah kami telah melakukan dosa?” Beliau menjawab, “ Tidak, bacalah ( Quran) sebagaimana yang telah kamu pelajari; seseorang akan datang untuk mengajarkan kepada kamu.”
Tanpa ada ragu lagi, perbualan ini telah dipalsukan oleh Syiah dan telah dikaitkan secara salah kepada Imam Alli bin Musa Ar rida, walaubagaimanapun, pernyataan ini di anggap oleh Syiah sebagai hokum yang qathi. Implikasinya ialah dikalangan mereka tidak melakukan dosa apabila membaca Quran sebagaimana yang dibaca oleh Muslim lainnya( Mushaf Usmani) tetapi agamawan dan ulama Syiah di antara mereka mengajar sesama mereka versi Quran yang lain daripada apa yang diterima pakai pada hari ini, versi yang mereka percayai daripada Imam imam mereka.

Satu keperluan bagi mereka untuk mengadakan satu perbezaan di antara Quran Syiah( yang mana secara rahsia dimiliki oleh mereka) dan pada masa yang sama menyembunyikan hal ini daripada pengetahuan ramai sebagai salah satu perbuatan taqiyah mereka. Ini menyebabkan At Tabarsi menulis kitab Faslul Khitaab. Meskipun golongan Syiah menolak buku At Tabarsi tapi fakta yang nyata bahawa di dalam buku itu terdapat beratus ratus rujukan daripada ulama ulama Syiah yang secara jelas berpegang kepada hujah sesat mereka bahawa Quran telah diubah.

Mereka mahu mewujudkan kefahaman bahawa terdapat 2 Quran, pertama: versi Usmani yang dibaca oleh majority umat Islam pada hari ini yang kedua Quran yang mempunyai surah Al Wilayah. Mereka sedar telah mengadakan kebohongan terhadap Imam Ali bin Musa Ar Rida. Malahan mereka mengatakan bahawa terdapat satu ayat Quran daripada surah Al Insyirah telah dihapuskan. Ayat itu mengatakan dengan maksudnya begini “ Dan Kami mejadikan Ali, menantumu”. Tidakkah mereka merasa malu bahawa apabila surah ini diturunkan di mekah, ketika itu Ali belum lagi menjadi menantu Rasulullah s.a.w?Tidakkah mereka sedar bahawa Usman al Affan juga menantu Rasululllah s.a.w yang mengahwini kedua dua anak perempuan Rasulullah s.a.w dan Rasulullah s.a.w berkata kepadanya,” Jika kami mempunyai yang ketiga, kami akan mengahwinkannya kepada kamu?”

Hari ini khutbahnya agak simple tapi menarik. Dalam bising bising menyambut Tahun Baru, dengan menerima poskad dan ucapan, ternyata ucapan dan azam tahun baru yang paling menarik adalah ucapan daripada Hasan Basri kepada Umar Abdul Aziz, yang maknanya begini, ” Tidak ada 7 hari, cuma ada 3 hari, semalam, hari ini dan esok. Tidak ada 3 hari, yang ada cuma 3 jam, sejam yang lalu, sejam kini dan sejam yang akan datang. Inilah yang kamu ada”

Fikirkan..

Now after extensive reading about Phonics Instruction, I realize that we have to debunk the fallacies of it so that no more misconception and injustice will fall upon our students. First of all, phonics instruction is worthless until kids know the names of the letters and the sounds they represent.(Freeman,pg 131) and there are 166 rules and 45 exceptionalities related to the rules of English. This fact itself is overwhelming not to students but to teachers as well! Even I do not know in depth all of the rules.

Let’s say the kids we are teaching know all of the rules and exceptions, but still it will be a problem because they won’t be able to pronounce the individual letters unless they already see the whole word(pg.135). This is worst if they come from different regions. For example, we can compare [interesting], if we transcript this word, they would be two possible (maybe more) pronunciations which are : /in??resti?/ or /int?resti?/. The question is how do they know either to pronounce /t/ or /?/ or how to stress or not to stress and where should they put stress in this word.

Thirdly, Eye Movement Research proves that Phonic Instruction is baloney. We don’t read individual letters but we read the whole word. That is how our brains read texts and look for meaning. This notion is supported by study from Cambridge where we can read fine if I “wrt my nxt txt in ths” manner by using short forms as students always send sms(short message system)/texting to their friends.

Lastly, our subconscious tell us that we pronounce /s/ for /pleks/ and /z/ for /plems/(pg.139). We do that without knowing the rule of pronunciation of s at the end of these words.

As for today, I have been reading a book entitled “ A Whole New Mind” by Daniel H. Pink. This book tries to tell us about the shifting and the importance of the right brain over the left brain as the next new trend for futures. According to the author, he said, left brain does not have weight-age compared to right brain as it is replaceable with computers and super chips. In relation to our discussion, it says, the left hemisphere specializes in text; however the right hemisphere specializes in context. Understanding comes from context, to reach for the meaning, not from individual and technical stuff. This notion itself , in my understanding someway somehow support the sociopsycholinguistic points of views.

Event:
Upon reading this article, I found few points that are interesting. First among them is:

Firstly:

“The NRP analysis indicated that systematic phonics instruction is ready for implementation in the classroom. Findings of the Panel regarding the effectiveness of explicit, systematic phonics instruction were derived from studies conducted in many classrooms with typical classroom teachers and typical American or English-speaking students from a variety of backgrounds and socioeconomic levels.
Thus, the results of the analysis are indicative of what can be accomplished when explicit, systematic phonics programs are implemented in today’s classrooms. Systematic phonics instruction has been used widely over a long period of time with positive results, and a variety of systematic phonics programs have proven effective with children of different ages, abilities, and socioeconomic backgrounds.”

Secondly:
Anyway, my understanding derived from reading the discussion provided actually contradicts the notion above. I agree with the writer suggestion and discussion.

Feelings:
1. happy
2. excited
3. great

Thoughts:
I feel happy when the author of the article clearly can see the loopholes of systemic phonics instruction. I feel excited because this discussion broadens my views. I feel great as I know what to teach my CLD students when I do my practicum later when it comes to phonics instruction.

Learning:
I always assume teaching is about fully concentrated teachers efforts and energy without having to think and question approaches/curriculum provided by State/Department. I always assume they will not make error because they have think tankers that will see matters related to education in depth because teachers are busy with their works and responsibilities. I always assume systematic phonics instruction is the best as I was brought up from this system.

Step two:
My assumptions were wrong. I was made to believe that teachers must always listen and obey orders. This is what happening in Malaysia. Teachers usually are not encouraged to continue their study thus giving more responsibilities to keep their focus on work rather than thinking critically. Also, not all think tankers in State Education Department see matters critically enough. If they do, sadly to say other matters are more important for them especially if they have agenda to make education as business by working hand in hand with publishers or politicians in power. I was wrong to assume systematic phonics instruction (can I call this as a new version/ a new name for drilling method?) because when I recalled back the concept of fossilization in language learning, this method will be unfair to adult learners like me.

Step Three:
My assumptions come from my ignorance on the disability to see the bigger picture of Mosaic pictures. Before, I just saw small, isolated pieces. My assumption on how good is systematic phonics instruction come from the name itself. “Systematic” is really a good niche for those who do not realize and critical enough on the real implementation of it. After reading more on this article, even systematic concept that is being presented in phonics instruction can be argued in depth by the writer. Thanks! Reflecting upon the high status I give to the policy from State Education Department come from my careless judgment, “don’t judge the book by its cover” is the idiom I should have gripped upon to.

Application:
Step One:
Now, I realize how importance is education and continuing education (though I am thinking it is useless as well if continuing education is meant to see/help us in the same direction, to be narrow, not letting other perspectives to intrude, penetrating our hard shelling brain). I can sense as well, the only method to control us is limiting the chance to study so that we will stay in rotten pit of ignorance as it is the way how they can manipulate us. Adding more responsibilities is among the tactics to engage us not to see other sides of coins because our focus is diverged.

In term of teaching, I have to keep up to date with latest research and points of views to enrich my understanding and teaching. This mean I have to vary my knowledge because my students’ needs are not the same. Variation in pedagogy is a good conclusion that I can think as long as it suits my students.

Step Two:
Actually there are many practical suggestions provided by the writer to teachers when it comes to teach phonics instructions. I will quote them in here:
“The effects of systematic early phonics instruction were significant and substantial in kindergarten and the 1st grade, indicating that systematic phonics programs should be implemented at those age and grade levels.” Vs.

“Older children receiving phonics instruction were better able to decode and spell words and to read text orally, but their comprehension of text was not significantly improved.”

Systematic phonics instruction is designed to increase accuracy in decoding and word recognition skills, which in turn facilitate comprehension. However, it is again important to note that fluent and automatic application of phonics skills to text is another critical skill that must be taught and learned to maximize oral reading and reading comprehension. This issue again underscores the need for teachers to understand that while phonics skills are necessary in order to learn to read, they are not sufficient in their own right. Phonics skills must be integrated with the development of phonemic awareness, fluency, and text reading comprehension skills.

Upon reading this, I realize I have to ask myself again and again, what is the main thing that I want to achieve by teaching them this, is this to achieve native like (American/British) pronunciation? Even,if I decide upon this American/British pronunciation, I should ask myself, “ Am I undermine the intricacy, integrated and relatedness of Prism Model to students’ learning and self? What is so important to pronounce like American/British when my students are in fact Malay, Chinese, Indian, Hispanic and etc? How is the suitability of teaching pronunciation in relation to their examination or their understanding? Is teaching pronunciation can maintain their interest towards my lesson?

In conclusion, teaching is all about students’ needs. That’s what my understanding on Dewey.

assalamualaikum,

sudah lama saya tidak menulis, kebiasaannya saya cuma meletakkan hasil assignment untuk bacaan umum. Setelah meneliti pro dan kons, saya kira saya ingin menjadikan blog/website saya ini santai, dengan meletakkan penulisan saya dalam bahasa Melayu.

Saya sendiri tidak tahu kenapa saya menulis pagi ini. Agak saya terkesima dengan ajakan debat?perbincangan dari seorang Amerikan yang tidak saya kenali, kebetulan berjumpa di laundry room dan kebetulan pula ketika itu saya membaca al Quran di bulan Ramadhan. Pertemuan itu membuahkan hasil, yang mana buku yang saya baca bertajuk “What Did Jesus really Say” karya Mishaal Ibn Abdullah dipinjamnya. Agak lama juga pada tangannya dan hari ini tiba tiba saya menerima emel darinya.

Saya kira saya akan menemuinya meskipun tidak dapat saya pastikan apa niatnya yang sebenar. Namun kalau debat yang dimahukan, saya kira beliau boleh sahaja mencari ulama atau bahan bacaan dalam bahasa Inggeris. Kenapa?

Ya, pertamanya saya sangsi. Saya bukan muslim yang berpengetahuan tinggi dalam selok belok hukum Islam.
Keduanya, kenapa mencari saya sedangkan begitu ramai ilmuan Islam lain. Sekadar untuk bicara soal memancing atau linguistic boleh aja, tetapi untuk makna yang dalam berkaitan dengan ayat ayat Quran,
saya menyerah kalah. Ayat pertama surah Isra’ saya sudah kehilangan punca apabila ditanya tentang ilmu tatabahasa.

Kedua, dalam emailnya kepada saya, dikatakan bahawa dia travel. Ya ini sangsi juga saya. Menjadi paranoid kiranya saya ini tapi saya kira itu tidak mengapa. Sangsi kerana saya kira buku tersebut agak dalam juga kerana tidak ada perbahasan utama dalam Amazon.com yang mencela/membahas buku tersebut secara ilmiah. Amat menghairankan juga kerana segala galanya tiba tiba di tengah tengah saya sibuk.

Ketiga, saya sibuk.. namun jika berminat saya akan anjurkan untuk berdebat/berbincang dengan anak anak murid Zakir Naik/Yusuf Estes dan yang sealiran dengannya.

Ada matlamat lain yang perlu fokus dalam jangka masa terdekat ini. Doakan saya berjaya, Ameen ya Rabbal ‘Alamin.

Friedman discusses many important details related to literacy change on Somali students and how it is related to Krashen’s Hypotheses on SLA. She does not mention specifically that she agrees with Krashen, however based on the way she applied her pedagogies on her Somalians’ students, I bet she is Krashen’s fan.

She stresses that teaching writing is not solely focus on product vs. process rather concentrates on the combination of both. These reflect from her grading rubric on her students’ drafts. They focus on content + organization (product) as well as mechanic+ style and voice (process). I said product and process is actually reflected to Krashen because he believes language learners learn language through two processes, which are acquired and learning though more concentration is given to acquisition because it is subconscious rather than learning which actually reflects upon the students’ grammar conscious.

I like Friedman’s approaches to these students because the story itself related to the schema experiences that they had experienced in Somalia, this actually enriches the responses in their papers as well as guiding their understanding because it just can fit into the schema.

In addition, we can see how Friedman’s students improve gradually especially in terms of their vocabularies by having capabilities to use different words. This is an improvement in the area of semantic.

In terms of pronunciation, we can see improvement when Fatma transcribed the word [listen]to [lissen]. Though it was wrong, but it shows that she tried to make sense of pronunciation/sound in English with English spelling/ graphonic. A knowledge of linguistics is useful when teaching TESOL or TEFL!

The best part of learning that I gained from last week reading was the discussion and comparison with other group members based on different case studies. This expanded my perspectives as I could see every group tried to make bridge between students’ spoken language ( or the language that students have) with the students’ works. I think my class members already becomes fan of Krashen because students/kids that we operated their works came to classroom already developed their language already. Our task( as a teacher) is to build and accommodate them the bridge so that they can make sense of it.

Platform

Overview:

When I went through Literature course 10 years ago, my American lecturer told me about Omniscient points of view or God’s eyes. This requires us to see/read literature text from the characters points of views. This includes understanding their thoughts, feelings, problems, needs and etc though the characters in the literature text/story though the characters themselves do not know what others feeling or think. This actually can be put into our practice as teacher. This apply to our CLD students. Our students are the real characters that we deal with everyday unlike characters in the Literature text or short stories. We just cannot merely read them. There are things beyond reading that must be taken in order to fully grasp the essence of teaching. What I mean is teacher must be not just an excellent reader but go beyond that by obtaining Omniscient points of views. Our students’ views are important so that teacher will understand what they really needs. This is empathy; being able to put ourselves into their own shoes. This is so true for CLD students as they are unique. Whatever it is, I sense that understanding CLD students involving a process more or less the same like understanding short stories or literature texts and most of them were not related to my schematic experiences at all. We read Ernest Hemingway, Shakespeare and Robert Frost. It goes the same with my CLD students that I am going to teach soon in ELP. They come from different background from mine, thus having different kind of experiences and perspectives. They are the characters inside Ernest Hemingway’s short stories. This is interesting as it can enrich my experiences interacting with diversity.
I realize this ability to see from God’s perspectives actually is crucial to develop understanding. It will be better if we can see more vivid from their perspective as this will create path to empathy. The vivid the image/perspectives are, the understanding will be more heightened. I realize about it now when reflecting upon the Prism Model. The four aspects are interconnected. I cannot neglect any aspects from them. They are spider web; home, societal interactions, neighborhood, self esteem, anxiety, affective filters, motivation, bias, prejudice, first language acquisition, second language, CALP and etc are all related.

Anyway, I think the main obstacle is to see our students from their cultural perspectives. It is difficult but not impossible. Understanding Hemingway’s works were not easy. He is American, and his writings are surrounded/ emphasized on his worldviews as American. I am thinking it goes the same with my students. Their beings, works, dressing, their cognitive thoughts will portray who they are. Everything is so beautiful and transferred automatically without they realize about the process unless they are made aware of. Now I realize, Kieran F. Johnston made us understand his culture through his own lenses by gave us ample chances to explore the story by asking questions, explaining the context of the story from historical and social perspective of an American. The best thing he did for us was not translating the language but finding contextual evidences that actually reflect the same event but mostly focus on meaning derives from the event. For example, Kieran addressed 4th of July through the struggle of our ancestors fighting British during 1957. This is what I should do. Association and meaningful connections.

Totalitarian vs Lassez-Faire: Method
I guess my episode of teaching ELP students starts as I jotting down my thoughts try to plan and reflect upon my previous experiences and make connections between them. I am going to spend my time teaching CLD students at ELP in the next few 45 hours for this fall. Intentionally I use ‘few’, because once the passion sets in, one hour lesson is not enough anymore. I can make sense now why Dr. Herrera said this regarding our platform and practicum, “I don’t need theories, what I need and want to see is your passion.” I could not agree more as teaching is actually creating crème de la crème.

Reflecting upon the appearance of 1st day teaching is important. That was told by my Math teacher when I was 17th. I did that for my first year of teaching in college or whenever new batch of students came to register. She emphasized dominance over everything else, telling me to show the control and power I have over my students. This is basically related to cultural perspectives. There might be some students who have this belief and those who might not have. Every culture is distinct and unique. Whatever the cultures perspectives towards teacher are, the main intention is to focus classroom interaction to be solely focus on students’ learning. It must be students centered rather than teacher centered. I cannot let everything loose by applying laissez faire style of teaching though I am against classroom management/control. I will be there as a guidance.

However, for my students who come from a culture that needs conformity, teacher can help them by putting them together in extroverted group so that assimilation can occur. This will help them to become independent enough to voice out their opinions rather than waiting for teacher instruction or order to participate in classroom. Interaction between peers or peers tutoring perhaps can help them to communicate and use their speaking skills in classroom setting. I am thinking as well, students will interact more in their speaking session if the subject/materials is related or meaningful to them.

Linguistic and Teaching: Pull and Push between Acquisitionist and Traditionalist
Reading and studying debates and facts on two prominent theories on how language originated, taught and acquired by human putting me on the fence though nowadays most research/studies not mistakenly in favor of cognitive. I know it’s crucial for teachers to decide because his/her philosophical outlook on language teaching will mould into his/her pedagogy. Anyway, in my context, blending my teaching into these two, namely traditionalist and acquisitionist are not wrong; perhaps it is best to do so due to these reasons.

According to acquisitionist, the aim of language teaching is to ensure students can use it for different purposes, and that is what being implemented here but sadly, teaching English in Malaysia does not feat this purpose as what I experienced, it is solely for test taking. I have a good command of English but sadly, failed miserably in TOEFL. Speaking section pulled down my mark so bad. When looking at the exam analysis of my performance for TOEFL, it was my “thick Malaysian accent”. Simply to say, the examiners could not understand my English as it was so Malaysian. There are always times when I have to repeat my thoughts when I voice it because simply American will ask, “What?”, “Again, please”, “I can’t hear you” or it will be considered very subtle if they just nod their head but they eyebrows are frowning. I know that communication is not solely to achieve native-like but our ears usually grasp with the sound that they familiar with. Sadly, English sounds/syllables produce from my mouth do not have the same pattern of audio wavelength that could be grasped by the ears of Kennedy, Bush or any other Americans. This is why, English teacher could implement traditionalists’ learning goal to produce correct language forms. Only in my case, I prefer to add that notion on the context because my education system is exam oriented especially if the students aim is to go abroad or involve in international community. Also, I used to mark English paper and Oral Exam for college students when I was at Malaysia. The idea of marking scheme would emphasis on main points and language (grammar, sentence structure and etc). My students were diverse however my condolence to those who came from village areas as usually they got low scores on grammatical section. I did not have choice. I had to drill and gave them exercises on grammar, pronunciation and correcting their errors. I did not want them flunk. I put the blame on the system. I am here as language learner to as I am student, someway somehow I am thinking, does this kind of problem happens to ELP students too?
I like acquisitionists’ view on language learning too. It is very refreshing as language learner can be who they are. Unlike traditionist, it focuses on meaning rather than on pattern. It gives a realization that we differ so much from parrot. It is interesting that a teacher must link between the first and second language so that students can make meaning. I don’t think parrot can make an understandable link between the word love and romance, but I do believe now my student from Malaysia can make a link between the word “kasih” /kasih/( read English:love) and “sayang” /say?/ (read English: deeper love).English and Malay languages are not separated because they are meaning. Meaning can be best understood not just on the surface but translation between two languages will never be exact. It comes together with students’ worldviews. Basically, preventing them to speak their native languages in classroom is not a good approach based on the notion above. We come together as a whole not in pieces.

Culture and Language in Classroom Practice: Don’t Assume
Lots of time, we lost our dignity as a teacher if we perceive our CLD students just as addendum rather than a need. The questions are two: Why /how could we perceive them as addendum rather than a need? Well, this question does not help much except that we could identify where this evil roots come from. The most important question is how /what roles can we play as a teacher to make them a need in our daily teaching task?

Helping this cause needs teacher to use materials that have elements of multicultural content in every single subject or at least to address our CLD students as who they are. Color Blind Perspective is rejected as it diminishes our diverse students their right to be recognized and celebrated for being who they are. We just simply assume CLD students are just like the same normal American students which is fatal.

Unluckily, the textbooks themselves are written by White Anglo Saxon middle class and of course will bring their perspectives and beliefs. However, teacher is powerful to determine and decide what will be used in his/her classroom. I know not so many schools agree with the idea that teacher should be empowered however, is it not the gist of Dewey as a father for Modern Curriculum and Instructional leadership to highlight and emphasis on naturality, spontaneous and importantly to gain insight from their education.

Assessment: Student’s Dynamic
Assessment shows that our CLD students are dynamic. I don’t see assessment as a method to see how good the learning process taken place into their brain, but importantly to see them capable to be tested and measured accordingly and fairly if variation of assessments is used. For my practicum, my students’ assessment will evolve with more realistic (meaningful and reflect their current knowledge and schemata), fair and I will allow feedback as it is related to their growths. There will be not just paper and pencil assessments but I will provide as well oral assessments through observation and judgments.

Reminder: A prescription and checklist for myself.
“What’s the main goal of teaching? What’s the main goal of learning?” …myself,8/31/2009

I try to put myself into students’ shoes. I don’t bother to know the answer for the first question because I want to know the answer for second question which will be question that always pass through my students’ minds. I managed to conduct informal interview with few Arabic students from ELP as they are my friends too.

“We want to start soon our university classes. It has been a year I am in ELP.” A Saudi Arabia student.

“I really hope I can pass the EPT( English Proficiency Test) so that I don’t have to be in ELP. I want to start my study soon, my scholarship is only for three years. It has been a year in ELP.” A Libyan student.

“ I will be here for a year to study English, then I will apply University at Manhattan, New York, my auntie is there.” Uyghur student from China.

I notice the goal of learning is related to motive. Every student has their own motives and these motives are powered by their ambition/ motivation. It is crucial to know what my students’ motivations are so that teacher can use these as catalyst to enhance their learning. Anyway, I realize students themselves need to know what learning style that suits them best, again, as a guidance, I can provide the means to that goal. My teaching styles have to concentrate on meta-cognitive, cognitive and social strategies.

I have prepared a checklist in form of list of questions in order to activate and generate my teaching platform in teaching CLD student. This checklist is expandable over time as I am going to put more questions and answer them through my observation, reading, and discourse.

a) Do I know much about my students’ culture? Is it over 50%? If it is, are they based on facts or assumptions?
b) Who are they?
c) How am I similar to my students?
d) How am I different to them?
e) Do they receive relevant training prior coming here?
f) If yes, are the training made them communicatively adequate and academically outstanding?
g) If no, what should I do?
h) Are they here for solely English Program or intend for taking English for Specific Purposes? What bests for them?
i) What are my students’ major courses? How do I fit this info into my teaching tasks/materials?
j) What should I do in order to make my teaching alive, well reflected my students purposes of attending this ELP?
k) When can I design my instructional plan? How about if my mentor already outlined his/her plan for my practicum?
l) Do I work for him or Do I work for myself of Do I just reflect whatever happens to me regardless of my work, my way or his work his way?
m) What is appropriate and possible within the walls of the classrooms? How can I determine this?
n) What are the needs of my CLD students?
o) How can I document academic content knowledge that CLD students bring to the classroom?