From: Joshua Otieno
An pod wach mar gund Luo ema Chanda. Ka wachako gi pinje luo, ma anyalo temo ndiko kaka Kadem, Kanyamkakago, Kwabwai, Kanyada, Kanyamwa, Karungu, Sakws, Kamagambo, Kanyidoto, Karachuonyo, Kano, Nyakach, Imbo, Alego, Ugenya, Gem, Kisumo, Seme, Suba, kod maok aketo.
Adwaro ngeyo kaka ne giwuotho ka gi ayo Sudan. Agombo ngeyo ni
– wach mane darogi en ango?
– to ne far ebwo tello aina mane?
– negikao thuolo Maromo nade mondo gichop
As future ercuatods, I agree with both Numeroff and Jen-nay that we need to allow people, particularly our future students, to embrace their individual cultural identity. Numberoff made a good point that while it’s not easy, it’s crucial to embrace diversity in the classroom. I think the classroom is an important starting place for teaching diversity. As future ercuatods, the methods we use for encouraging diversity in the classroom can be used when teaching English in places such as India and Kenya. We need to create or find ways of implementing bilingual learning using techniques like the ones Peregoy and Boyle discussed. After reading Crystal, it became evident that many people who do not understand English may in the long run be left behind in so many aspects in life, such as in school or in work. Unfortunately, the English teaching methods employed in countries such as India with their call centers is almost reminiscent of Webster’s goal of creating an American language, except it’s on a world wide scale with huge implications. Students and learners of the global language around the world need to understand the importance of maintaining cultural identity and not allowing their language to become extinct as Crystal states, “The responsibility for language preservation and revitalization is a shared one” (708). In addition, some of the points he brought up regarding the dangers of a global language in regards to the elimination of other languages, the abuse of power from those more fluent in the language, etc should be addressed when teaching the global language to further encourage the maintenance of one’s mother tongue (703-704). Without ercuatods understanding the dangers of a global language and teaching others about it, not only will many culture’s identity and history potentially become lost, but also new issues may emerge worldwide such as politically and economically related ones.
Response to Kenya:Daher Ngeyo by Josh Otieno
Some literature that I have come across although some seem to be based on Oral Naratives with no references that may give you a starting point in your search for some answers are:
1. The Origin & Migration of the Luo from Egypt through Sudan to Kenya by Ojijo Pascal
2. Obama’s terrible Secreat- Luo Egyptian historical roots by Sir David Ochieng
My only question is: If we were that smart and did all these great things including writing in the BC, what happened? We cannot even get some carvings or writings on the walls along our migration path to precisely know our history.
Migosi Joshua Otieno
Ka ne inyalo yudo kitabu moro miluongo “Dhoudi Moko Mag Luo” dine iyudo tiend weche machandi gi maler.
Kata kamano temri gi nonro ma amiyini – http://www.joluo.ch/luo.htm Otingo weche ma mit putu, kotingo nyaka dhoudi mag Luo molokore mwache, kaachiel gi dhoudi mag Mwache molokore Joluo nyaka kawuono.
Arreddo Nyang’ Kibaa Ramba (Mobayo Ramba en mar ngato motiyogo tijene, kata ng’ech)