Skip to main content

Multimodality shifts new definiton of literacies and learning

Jewitt (2008) has made it very clear that multimodality has redefined the concept of literacies and learning. In traditional classrooms, literacy refers to learning with written mode. Students learn from verbal teaching, text books and express themselves in verbal presentation and written examination. Language is the major mode for teaching and learning. Student learning is conducted by verbal communication and written examination. Literacy is defined as the competency to express oneself knowledge in language (Jewitt, 2008).

Shifting to the ICT world, the context has been changed. Students are not limited to express themselves in traditional language mode (Kress & van Leeuwen, 2006; Yue & Yuen, 2005). Nowadays students are called digital natives (Prensky, 2001) as they are actively participating in producing visual and media artefacts out of their school lives (Burn & Durran, 2007; Jenkins, 2006; Kress & van Leeuwen, 2006). Kress & van Leeuwen (2001) named the new way of expressing oneself as Multimodal Discourse. Meaning expression is situated at various modes including image, gesture, gaze, body posture, sound, writing, music, speech and so on. Language is just one of the various modes for meaning expression. We, in fact, communicate with multimodality in the digital world. Language might still be the dominant mode, but images, audio and video are getting important gradually. Blog, YouTube and Facebook provide a lot of good examples about effective communication in multiple modes. Multiliteracies are then defined as the literacies in managing multimodality to communicate with each others (Jewitt, 2008). Or simply we call the multiliteracies “new literacies” or “literacies” (Lankshear & Knobel, 2006).

From literacy to multimodality and literacies, should leaning be re-defined under the digital world? Jewitt (2008) suggested hypertext has redefined the relationships between reader, author and text. The shifting is from collection to connection. It opens a new horizon in the production of complex hybrid semiotic systems and new competency of literacies. Meaning expression is not limited to pure text, but a linkage of text to audio, video, graphic and web link, etc. (Jewitt, 2008). In contrast to the traditional taxonomies of print-based expression skills, Jewitt (2008) defined learning as process that “involves students in working across different sites of expression, negotiating and creating new flexible spaces for planning, thinking, hypothesizing, testing, designing, and realizing ideas."

With the new definitions of literacies and learning, the pedagogy in classroom should also be changed accordingly. Teachers are suggested to focus on pedagogic design on students learning processes. Students should be shifted to meaning construction that is related to their knowledge, experiences and interests. Meaning construction here includes engaging students in building multiple modes stories integrating their lives, experiences and cultural forms of representation. Cross-curricular multimode project involving student’s everyday knowledge and context-based learning might be one of the directions (Jewitt, 2008).

Putting these new concept of literacies, multimodality and learning into HK context, the new Senior Secondary School curriculum proposed Liberal Studies as the core subject. Under the Liberal Studies, students can select a non-written mode Independent Enquiry Project as a final school-based assessment. It is interesting that there seems some similar rationales behind the literacies, multimodality, learning and local non-written IES project.

Comments

Popular posts from this blog

Online highlight and annotation

Last week I attended HKU CITE 2010 symposium on the topic about Learning 2.0. One of the secondary teachers presented a freeware IE plugin Diigo which can highlight webpages and make annotation. He applied the tool for students make note of online newspaper reading and then students can share and categorize each other annotation on news. It is a wonderfull tool for teaching Liberal Studies. http://www.diigo.com/09rpk

究竟多少次一個人可以轉過頭再扮作什麼都看不見?

認識 Serrini 當然不是因為 “ 蘇菲亞的波霸珍珠奶茶 ” 。數年前聽到 “ Don’t Text Him ”, 已驚訝她的夢幻旋律及浪漫詞句。到看到 “ 若葉之年 ” 的 MV, 不單詞曲攝人,日本生活畫面片斷令人沉醉。之後在 YouTube 再發現她的的古靈精怪歌曲 :   同一 種 米養百 樣 人為什麼養出你這個賤人 我的志願是做個濶太 油尖旺金毛玲 放棄治療   後來發現她畢業於中大英文系,是港大博士生兼助教,兼獨立創作歌手。   怪怪的人,但看了香港電台 “ 時代的紀錄 - 鏗鏘說: Serrini”, 原來世界比這人更奇怪。中學時她給指示不准跑不准跳,乖乖的什麽也不准,變成現今怪怪的什麽也試,你想像不到她偏偏去創造。她的歌曲充满黑色頹廢卻走去幼稚園、教堂開 Concert,  更怪的是走上國内開廣東話演唱會, 唯一 遺憾 是給勸喻不能唱 “ 油尖旺金毛 玲” 和“ 日 沒前” 。 很喜歡港台這節目 “ 時代的紀錄 - 鏗鏘說: Serrini” ,由 Rubber Band 主音 6 號主持,同是香港中文大學畢業,同是歌手,一同坐在聯合書院草地上,重溫多年港台紀錄片,檢視廣東話、流行曲、廢青和香港的無力感。   重溫片段出現有年青黎彼徳、花樣汪明荃、日做夜做迷失生活女侍應和聲沙力竭呼喊人生不滿的 band 友,最後 Serrini 結語 Bob Dylan 的改變,帶出香港人的無力感。 “ 日沒前 ” 是 Serrini 寫出她如何面對這種無力感,另一種方式的參與。   “ 你問我將來點 你問我都唔知 我想代替月亮懲罰你哋 漫步水面 所有置諸不理 儆惡懲奸 全部要死 我想代替葉問懲罰你哋 言辭帶刺不顧忌 末日參加這個不歸的遊戲 ”   很多上一輩人士不滿現今年青人,認為年青人對社會什麼也反對,彷彿要活到他們的年紀才有資格不滿和反對。其實年輕人代表很濶的光譜,有人示威抗議,有人破壞,有人什麼也不參與,自己作曲填詞怪雞地唱出社會的問題。如果這怪人是高學歷博士生,究竟是她怪還是社會出了問題才會有一群不同光譜的怪雞年輕人?   最怪雞的結尾是 6 號和 Serrini 用木結他唱 Bob Dylan 的 “ 吹吹在風中 ” 。     ...

二三四五代華人: 呂大樂、沈旭暉、龍應台和飛利普

2018 年春夏之間交替閱讀〈四代香港人〉及〈第四代香港人〉兩本書,反思這一代香港人好像有點明日黃花,但現今九十後及九十之後年青人面對的困局,原來都是有跡可尋。初稿寫了逾 三 月,仍有想不通的地方,存放在 iPad 備忘錄內變成記憶體,直到最近看龍應台的〈天長地久〉,重新勾起將記憶體變成發放文章的衝動。 80 後名稱的出現,可追溯到年青人菜園村反高鐵。當時所謂 80 後只是一個模糊的概念,緣於年青人反建制而出現,泛指 80 年代之後出世敢於發聲的一代。之後較為有系統有關幾代香港人的論述,首推香港教育大學呂大樂教授所寫的〈四代香港人〉。 〈四代香港人〉一書,論述了四代香港人的世代變化,留下伏缐預言今日 90 後的困局、暗湧和所謂的註定失敗。因為不是學術論文,全書沒有運用科硏支持論述,呂大樂利用獨到分析力,嚴謹的社會學理論架構,將四代香港人的成長經歷和香港戰後經濟發展由一窮二白到黃金歲月至經濟滑落緊緊扣在一起。 所謂第一代香港人,呂大樂泛指 1946 年前出世的一代,是戰後從無到有,真正白手興家的香港本土或從內地走難到香港掙扎求存的一群。他們經歷戰亂飢荒,卻打不死餓不死,默默工作捱到兒女成群。災難幸存者形成強烈信念,為了家人只要努力打拼就捱得過去。 1946  年至 1965 年出生的是所謂戰後嬰兒期的第二代香港人。由於第一代經歷戰亂相信人多好辨事,自自然然就兒女成群,造就這第二代人多勢眾。戰後香港社會資源貧乏,第二代見證父母一窮二白養大一家人,適逢成長期進入 80 年代香港黃金年代,處處機會,只要努力就飛黃騰達。第二代承接第一代強烈信念只要努力就會成功,並不斷提醒下一代相信努力必定成功。由於第二代太成功,呂大樂結語世代交替並不自然出現,反而第二代繼續佔據各行業領導位置不肯退下來,同時卻不滿下一代未能接上。 1966 年至 1975 年出世是為第三代香港人,因為第二代人多勢眾兼太成功,這一代受家庭計劃兩個夠哂數的推廣人數減少。第三代的成長享受 80 年代物質豐盛,空前良好的成長空間,包括更多的大學學位,反而令到大學畢業普遍化。他們一方面承受父母信念只要努力就會成功,另一方面畢業後面對經濟政局從盛世滑落,職場機會減少了,加倍努力也未必得到豐盛回報,加上第二代不願退下,第三代普遍認為制度不公平,社會機會減少,開始懷疑〈努力必會成功〉的信念。 1976 至 1997...