Academic literature on the topic 'Irish leaving certificate classroom'

Abstract This paper examines the representation of women in Irish Leaving Certificate Physics textbooks. Findings show that women are significantly underrepresented, both in terms of scientific characters (historic and current) described within the textbooks, and also in terms of more general non-scientific characters within the books. Furthermore, analysis suggests that the language used to describe characters mentioned in the books may compound gender inequalities. Relevant policies (curricular, governmental, etc) are examined and suggestions are made to improve gender balance in future textbooks.

During a post-independence phase (1922-mid-sixties), Irish secondary schooling was characterised by low participation rates, elitism, and careerist perceptions of students. Phase two (1967-mid 1980s) saw participation rates expand dramatically as Ireland became more open and industrialised, and policymakers focused on relationships between education, human capital and economic development. During this phase, the Irish Times began to include careers and examinations information. With school completion rates continuing to increase from the mid-1980s (phase three), the two main daily newspapers realised that the growing need for information about access to an increasingly complex and highly-prized higher education system, which was dependent on academic achievement, afforded an opportunity to boost sales and advertising. In response, examinations’ coverage reached a level recently described as ‘exceptional by a team of researchers from the Oxford University Centre for Educational Assessment and Queen’s University Belfast.

Purpose Integration and use of technology in teaching and learning in the education sector from pre-primary education (PPE) to the higher levels of education, is a policy issue. In developed countries, including Tanzania, information and communication technology (ICT), especially in PPE, is inadequately researched for laying evidence on its applicability in instruction and learning. Therefore, this paper aims to determine pre-primary teachers’ preparedness in integrating ICT in classroom instruction and challenges teachers face in integrating it for child’s meaningful learning. Design/methodology/approach Methods and instruments: a qualitative transcendental phenomenological approach was used in determining teachers’ preparedness in integrating ICT in PPE in Tanzania. It was further used to collect data that describe the teaching and learning through the integration of ICT in every session as their lived experience for pre-primary teachers. Its selection was appropriate as it allowed researchers to systematically analyse for description the commonalities and differences existing among the involved teachers in integrating ICT in teaching and learning as their lived experiences (Moerer-Urdahl and Creswell, 2004). To appropriately analyse teachers’ understanding and experiences regarding ICT and its integration in teaching and learning in pre-primary classes, semi-structured interviews and open-ended questionnaires were used for in-depth understanding of the study problem. Semi-structured interviews were used to collect data through open-ended questions where researchers took an average of 40 min per session with participants’ (teachers) using notebooks to take note of their thoughts, feelings and beliefs about ICT integration in PPE. Use of the semi-structured interview was based on the reality that it provides in-depth information pertaining to participants’ experiences and viewpoints of a particular topic (Turner, 2010). Once the interview session was complete, each teacher was given a questionnaire to fill in for triangulating their experiences. Description of participants: a total of 14 schools constituting 28 teachers were purposively sampled and engaged in this study. Analysis of participants’ demographic characteristics indicates that all of the involved teachers had certificate in teacher education that qualified them as primary school teachers. Meanwhile, 18 (66.7 per cent) of the pre-primary school teachers who were involved in this study were female with only 10 (33.3 per cent) had working experience at and above five years of teaching in early grade classes. Study participants (teachers) from Itilima and Meatu Districts were purposively involved in the study as their experiences in young children’s learning and contextual influences (educational and training policy of 2014, the ICT policy of 2007, and foreign studies) are potential in improving the quality of learning. Study area: the current study was conducted in two districts (Itilima and Meatu) all found in Simiyu region. The two districts were selected and considered appropriate by the study as they constituted the 17 most disadvantaged rural areas in Tanzania (Mosha et al., 2015). Authors describe the two districts as having poor educational outcomes mainly relatively low pass rates in the primary school leaving examination results. In Itilima, one ward out of 22 was studied in which its six schools [with a total of 12 teachers] among 87 schools in the district were involved. While in Meatu district, eight of 121 schools [with a total of 16 teachers] in one ward of 29 wards were studied. This implies that a total of 14 schools and 28 teachers were involved in this study. Data analysis: the data collected through the interviews and open-ended questionnaires were subjected to content analysis procedures (reading and re-reading notes and transcripts followed by a three-steps-coding process consisting of open, axial and selective coding procedures). The analysis process was informed by the Vagle’s (2014) six steps for phenomenological research data analysis procedure (holistic reading of the entire text, first line-by-line reading, follow up questions, second line-by-line reading, third line-by-line reading, and subsequent readings). Practically, the researchers read and re-read the texts and transcribed data from the language used during data collection that is Kiswahili, into the reporting language that is English. Following transcription, data were coded for developing categories of data through axial and elective coding processes. Findings The data analysis was conducted and results and its discussion are presented in three sub-sections: preparedness of teachers in using ICT in teaching and learning; teachers’ views about the integration of ICT in teaching and learning; and challenges faced by teachers in integrating ICT in teaching and learning. Teacher’s preparedness in the use of ICT in teaching: exploration of teachers’ preparedness in integrating ICT in teaching and learning was preceded by exploration of teachers’ understanding of ICT in teaching and learning. Analysis revealed that majority of teachers were aware about ICT in teaching and learning and they understood it as the implementation of curriculum at school level that involves use of ICT-based facilities such as television, mobile phones, computer and radio. Teacher elaborated that appropriate use of ICT-based facilities that would later develop children to potentially improve their understanding and practical application in daily life. Other teachers understood ICT in teaching and learning as use of printed materials [newspapers and magazines] in facilitating pupil’s learning of planned lessons. While other teachers were aware of what ICT means the second category of teachers as noted in their responses, had limited understanding, as to them, ICT in education meant use of printed materials. Difference in teachers’ understanding of the ICT in teaching and learning also indicate some teachers viewing it as use of ICT facilities in developing children’s competencies in the specific subject. In the teachers’ views, ICT is considered as subject content and they delimited their understanding into that perspective ignoring it as technological use for facilitating meaningful learning in all subjects. Their views are based on the development of children with competencies useful in facilitating further learning in the subject known as Teknolojia ya Habari na Mawasiliano. Following the question based on exploring teachers’ understanding of ICT in teaching and learning, researchers explored teachers’ preparedness in using ICT in teaching and learning. Table 1.0 illustrates teachers’ multiple responses regarding their preparation. Table I: teacher’s preparedness in using ICT in teaching and learning. S/N; preparedness; freq; and per cent. Enhancing child’s understanding on the use of ICT-based facilities-20, 71.4; using remedial sessions teaching ICT-12, 42.8; using ICT-based facilities for teaching other classes-8, 28.5. Table 1.0 illustrates that teachers are prepared to enable children use ICT to access information and more knowledge related to their school subjects and general life. They were of the view that ICT could serve well in areas where text and supplementary books are scares or torn-out by pupils because were poorly bound or due to poor quality of papers used. Therefore, availability of ICT facilities in schools would become important resource-materials for pupils, as well as teachers. For instance, a teacher said that; Availability of ICT facilities, such as computers in schools will help us in preparing notes or content for supplementing their learning. Different from the paper-based notes, computers will keep our notes properly compared to the papers that get easily displaced and hard to retrieve notes when lost (Interview, 20 April 2016). In addition to the use of ICT facilities in serving as resource material, their use in schools would aid pupils and teachers to use them beyond teaching and learning. Teachers narrated that children may find games and puzzles that all help in stimulating their thinking, hence interest in schooling and further learning. Teachers also said they are prepared to use even extra hours that are beyond school timetable to ensure children learn well to meet the uncovered periods once facilities are placed in school. Use of extra hours beyond the normal school timetable comm. Research limitations/implications The study was limited to the accessed and involved schools as some schools were found to have no specific teachers teaching a pre-primary class on reasons the responsible teacher for the class had retired. As a result, researchers spend extended time to travel and reach schools that were located far from one school to the other. Again, some teachers were reluctant in participation on reasons that researchers are evaluating their competency for reporting to the higher authorities. Practical implications Differences in teachers’ understanding of the ICT in teaching and learning also indicate some teachers viewing it as the use of ICT facilities in developing pupils’ competencies in the specific subject. In the teachers’ views, ICT is considered as subject content and they delimited their understanding into that perspective ignoring it as technological use for facilitating meaningful learning in all subjects. Effective integration of ICT for efficiency in instruction depends on the teacher’s preparedness especially competency in using the equipments and infrastructures especially electric power. Social implications Integration of Information and Communication Technology in teaching and learning in PPE is socially important in the view that all children regardless of their background (urban or rural, affluent or poor) benefits in learning through use of technology. The children’s access to education integrating ICT would ensure equal opportunities for quality learning outcomes. In contrast, lack of exposing young children early in using ICT facilities for interaction and learning would adversely impact their participation in knowledge sharing in later years of schooling and employability opportunities. Originality/value There is limited empirical evidence about teachers' engagement in research particularly in PPE in Tanzania. Together with limited research in the level of education, this study is the original contribution to state of teachers at the school level about their engagement in integrating information and communication technology for informing education decision makers and administrators on matters of focus to improve educational instruction and implementation of Tanzania education and training policy, as well as the implementation of the ICT policy of 2016.

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). Wa kuk wa jimor: Outrigger canoes, social change, and modern life in the Marshall Islands (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Nabobo-Baba, U. (2008). Decolonising framings in Pacific research: Indigenous Fijian vanua research framework as an organic response. AlterNative: An Indigenous Journal of Indigenous Peoples, 4(2), 141-154. Nimmer, N. E. (2017). Documenting a Marshallese indigenous learning framework (Unpublished doctoral thesis). Honolulu, HW: University of Hawaii. Sanga, K., & Houma, S. (2004). Solomon Islands principalship: Roles perceived, performed, preferred, and expected. Directions: Journal of Educational Studies, 26(1), 55-69. Sanga, K., & Chu, C. (2009). Introduction. In K. Sanga & C. Chu (Eds.), Living and Leaving a Legacy of Hope: Stories by New Generation Pacific Leaders (pp. 10-12). NZ: He Parekereke & Victoria University of Wellington. Suaalii-Sauni, T., & Fulu-Aiolupotea, S. M. (2014). 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. Kenya: East African Educational Publishers. Vaioleti, T. (2006). Talanoa research methodology: A developing position on Pacific research. Waikato Journal of Education, 12, 21-34. Walsh, J. M., Heine, H. C., Bigler, C. M., & Stege, M. (2012). Etto nan raan kein: A Marshall Islands history (First Edition). China: Bess Press.

This paper is concerned with one aspect of the efficiency of accounting education, that is the pass/fail performance of students at examinations. The paper initially looks at the two main elements of the admissions policy into Irish universities, namely the CAO preferences and CAO points. In addition, the impact of prior study of accounting on examination performance is investigated. The results of this study indicate that prior exposure to accounting (categorised between Leaving Certificate, Intermediate Certificate and none at all) was the most significant determinant of performance in first year exams but was of lesser importance in the second year exams.Also, there was a very strong relationship between performance in the mid-course MCQ exam and Summer exams in first year. Overall CAO points were related to overall score but not to pass/fail classification. However, there may be other important (but overlooked) variables which could be used to explain performance. There are a number of important implications arising from this study for overall admissions policy for Business Studies programmes and the allocation of teaching resources.

Background: In cases of brain pathology, current levels of cognition can only be interpreted reliably relative to accurate estimations of pre-morbid functioning. Estimating levels of pre-morbid intelligence is, therefore, a crucial part of neuropsychological evaluation. However, current methods of estimation have proven problematic. Objective: To evaluate if standardised leaving certificate (LC) performance can predict intellectual functioning in a healthy cohort. The LC is the senior school examination in the Republic of Ireland, taken by almost 50 000 students annually, with total performance distilled into Central Applications Office points. Methods: A convenience sample of university students was recruited (n = 51), to provide their LC results and basic demographic information. Participants completed two cognitive tasks assessing current functioning (Vocabulary and Matrix Reasoning (MR) subtests – Wechsler Abbreviated Scale of Intelligence, Second Edition) and a test of pre-morbid intelligence (Spot-the-Word test from the Speed and Capacity of Language Processing). Separately, LC results were standardised relative to the population of test-takers, using a computer application designed specifically for this project. Results: Hierarchical regression analysis revealed that standardised LC performance [F(2,48) = 3.90, p = 0.03] and Spot-the-Word [F(2,47) = 5.88, p = 0.005] significantly predicted current intellect. Crawford & Allen’s demographic-based regression formula did not. Furthermore, after controlling for gender, English [F(1,49) = 11.27, p = 0.002] and Irish [F(1,46) = 4.06, p = 0.049) results significantly predicted Vocabulary performance, while Mathematics results significantly predicted MR [F(1,49) = 8.80, p = 0.005]. Conclusions: These results suggest that standardised LC performance may represent a useful resource for clinicians when estimating pre-morbid intelligence.

A távoktatásról írt dolgozatomat 2015 tavaszán készítettem, melyben a távoktatási módszerek alkalmazását kívántam felmérni a magyarországi köznevelés rendszerében. Az azóta eltelt egy év tapasztalatai azonban azt mutatják, hogy a felnőttoktatási környezet dinamikusan változik, így a távoktatás helye és szerepe is változóban van az eltelt idő óta ebben az oktatási közegben, megállapításaim, hivatkozásaim ugyanakkor a 2015-ös állapotra vonatkoznak.A köznevelési intézmények felmérése során szembesülnöm kellett azzal, hogy a vizsgált közegben a távoktatás fogalma többrétű. Egyrészt a köznevelési törvény értelmében „60. § (8) Más sajátos munkarend szerint is folyhat az oktatás, ha a tanulónak tanórai foglalkozáson egyáltalán nem kell részt vennie, továbbá, ha a tanórai foglalkozások száma nem éri el a levelező oktatásra meghatározott óraszámot. Más sajátos munkarend szerint folyik a felnőttoktatás különösen a távoktatási formában.” Tehát az irányelv a képzési forma meghatározását jelenti. Ugyanakkor a távoktatás alternatívájaként gyakran jelenik meg az elearning és a blended learning fogalma. Valójában a módszerben keresendő a közös gyökér: az internet alkalmazása az oktatás területén vezetett hasonló módszertani elképzelésekhez. Ezért vizsgáltam szélesebb körben a kérdést. A tanulmányozott szakirodalom és egyéni elképzeléseim alapján a piaci környezet köznevelésre gyakorolt hatását és a tanári szerepkör változását tanulmányoztam, felmértem a felnőttoktatási intézmények IKT ellátottságot és az ez iránti igényt, végül a tanulólétszám alakulásával foglalkoztam. A kérdőíves felmérésen túl személyesen látogattam el digitális középiskolákba, megnéztem a szakképzésben megjelenő e-learning megvalósulását, és egyéb távoktatásos jellegű képzések megvalósulását a köznevelésben.Vizsgálataim során rá kellett döbbennem, hogy a szakirodalomban sok az illúzió a távoktatással kapcsolatban. Ideális diákból és ideális helyzetből indul ki. De a felnőttoktatásban sajnos ez az idealizmus nem érvényesül a köznevelésben. Tehetséges egyetemistáknál, felsőfokú szakirányú továbbképzésnél igen alkalmas a módszer, de a középfokú oktatásban csak egy bizonyos szegmens számára adott a lehetőség. De véleményem szerint, ha a felnőttoktatást a nappali képzéssel egyenrangú oktatási formának tekintjük, akkor itt is szükség van a tehetség esélyhez juttatására. A tehetség nálunk nem OKTV győzelmet jelent, hanem sikeres érettségit vagy az adott szakma elsajátítását, a tanulásba vetett hit visszaadását, az önbecsülés megerősítését. Siker az is, ha a felnőtt tanuló rövidebb időbefektetéssel jut el a kívánt bizonyítvány megszerzéséhez, ezáltal a szakmai élete továbblendül, jobb álláshoz és biztosabb jövedelemhez jut, ami rajta és a családján segít. Tehát ugyanazzal a mértékkel, mégis másként mérünk. Ugyanakkor még inkább rádöbbentem az esélyegyenlőség fontosságára, hiszen a távoktatás módszere világosan rámutatott arra, milyen nagy a szakadék az ország régiói és az egyes emberek lehetőségei között. Ezért javasoltam egy három lépcsőfokból álló, ráépüléses rendszert, ami a digitális kompetencia fejlesztésén keresztül felzárkóztatná a szakmával és / vagy érettségivel nem rendelkező tanulókat, így juttatva őket jobb esélyekhez és lehetőségekhez életük más területén is.***I wrote this paper on distance education in the spring of 2015, and I intended to examine the usage of distance education methods in the system of Hungarian public education. The experiences of the year having passed since show that the adult education environment keeps changing rapidly, and so does the place and role of distance education in this educational context. My establishments and references, however, apply to the situation in 2015.During surveying the public education institutions, I had to face the fact that the concept of distance education in this context is diverse. First, according to the Act on National Public Education: „60. § (8) Education may be organised along other specific education schedules: in case the student does not need to participate in classroom activities at all, and if the number of classroom activities does not reach the compulsory number of classes for correspondence courses. Adult training may be provided according to other, specific schedules, especially in the form of distant learning.” Thus, the directive gives the specification of the form of the training. At the same time, the terms e-learning and blended learning often appear as the alternatives of distance learning. In fact, their common root hides in the method: the use of the internet led to similar methodological ideas in education. This is why I examined the topic in a wider perspective. Relying on the literature and my own ideas, I examined the impacts exerted by the market environment on public education, I analysed the changes in the role of teachers, the ICT equipment of adult education institutions and the demand in this field, and finally, I dealt with the trends in the number of students. In addition to using the questionnaire, I also visited some digital secondary schools, I observed the implementation of e-learning in VET as well as the realization of distance education-like trainings in public education. During my work, I had to realize the fact that professional literature contains plenty of illusions in relation to distance education. It sets out from the ideal student and the ideal situation. However, these ideal factors are not present in the adult education activities in public education. For talented university students and in specialist postgraduate programs the method is suitable, but in secondary education this possibility can be used only by a certain segment. Nevertheless, according to my opinion, in case we consider adult education as a form of education equal to daytime education, talents should be offered opportunities here, too. In this case, talent does not mean victories at the National Secondary Studies Competitions but a successful final exam or the attainment of a certain profession, gaining back the faith in learning or the strengthening of self-respect. It is also a success if the adult learners obtain their certification during a shorter period of time, and their careers get an impulse, they get a better job and more stable salary, which will support them and their families. Thus, we use the same unit of measure but in a different way. I also came to see more clearly the importance of equal chances since the method of distance education made it clear how huge gaps there are between the regions of the country as well as the opportunities of single people. That is why I propose a structured system built of three levels that could, through the development of digital competence, help the students without a profession and/or a secondary school leaving certificate catch up, offering by this better chances and opportunities in other fields of their lives, as well.

The Bridge 21 learning model emphasizes teamwork and technology mediation in the process of activity implementations. With the introduction of Chinese as a Leaving Certificate specification in the Irish secondary education system in 2020, there is a growing interest in Chinese language among schools, parents, as well as students. There are three types of Chinese language courses run through Irish secondary school settings: Junior Cycle (JC) Chinese Short Course, Transition Year (TY) Chinese and Leaving Certificate Mandarin Chinese. However, compared to other Anglosphere countries (e.g., UK, Australia), Ireland is in the early development stages of Chinese as a Foreign Language (CFL) learning (Osborne et al., 2019). Despite this, the open and flexible principle of Chinese course syllabi in JC and TY not only provides Chinese language teachers with the freedom of selecting contents, but also makes it possible to adapt Bridge 21 model into teaching practice. However, Chinese as a curriculum specification at JC in Ireland has not been explored in depth or been combined with the Bridge 21 model. Therefore, this paper aims to elaborate on the design and implementation of an eBook activity which aligns to the Bridge 21 model in a JC Chinese course. The preliminary findings of participants’ reflections suggest that the majority of participants had a positive experience in this activity and identified language development, especially recognition and production of Chinese characters, while one group of participants highlighted that they felt challenged working as a team. This may suggest there is a need for training of both technological tools as well as teamwork prior to conducting Bridge 21 learning activities in the future.