Mediocre Tasks: When Reading the Book Deniess Critical Reading to Students

In this story, Stjefan Gicov has skillfully described with a critical voice the life of Albanian women of the 20th century. Written in gegnal, this text reflects the harsh and painful reality of girls back then who, in effect, led a slave life.

Through Gechov's description, this text offers opportunity to discuss and analyze the position of girls in societyWAlbanian youth at the time at which the text was written but also translated into today's outlook on girls' role and position in our societyW, making different analytical comparisons. Also, this text offers an opportunity to discuss the role of literature in social awareness and social criticism in general.

But at the end of the text, such as homework and promotion of reflection, students are required only to compare the language used in text with that standard and to talk about photographs! Nothing more. It says: “Work in groups: Compare the language of this text with today's standard Albanian language. ”  That impressed me.

Because, the understanding of the text on which the girl's oppressive treatment is discussed, according to the conclusion of the authors of the book of Word Reading, is highlighted as a popular tradition. Of course, popular tradition itself does not contradict itself in the book of reading, and it does not provide any opportunity for new readers to be criticized as valuable. Knowing that for the treatment of teaching units, teachers are generally based on the instructions of writers of books that are seen as the task of reflection, it is disturbing to realize that in itself even good texts, such as Gechov, are not used to promote critical thinking in students. And textW Good stuff like this, they are.W iW Rarely nW SchoolbooksW.

If we're looking for a failure gene on test P ISA doesn't need much philosophy. Despite various factors that have affected poor results, the main factor remains man. The education expert, the authors who compile school books, teachers, and, of course, educational policies that dictate the educational goal of “translating gegnese into standard” and definition of printing girls like “popular settings”, which in our disc “popular” is meant, without contest, as “worth protecting”.

According to writer Ardiana Shala Pristina, this popular “discurs” is historically oppressive and discriminated against women and affects different forms of gender inequality by stressing men's power as heroism and reducing women's role, at best in the romances of amorial sacrifices. Of course, such thinking also finds room in formal education.

As for the above - mentioned Cochev text, the task required for students in this case also underestimates and underestimates the intellect and ability of students of their age to discuss a subject that directly touches them. This task, and it abounds in school books, denies students the development of critical and analytical thinking and dictates a synthetic outlook on what is important and what is not, as if when it comes to discussions about standards. The conclusions, of course, will also be dictated.

Instead of being used as a tool to promote critical and analytical thinking to students, and their realistic reflection, where gender differences of their age only begin and experience from them every time and again, this text in the book of reading serves only as a language comparison.

Without wanting to underestimate language comparison as an important part of education, but starting from the situation in which education is in Kosovo, in the face of the fact that the girl in the Kochov story lives among us today, we cannot ignore a concrete example like this, however small it seems. How much more when under the “column we talk about text” the authors of the book of Reading do not hesitate to dictate for students and the experience they should have from reading this story: which should be like a story that has nothing to do with our reality. This, of course, is not true despite major social changes.

This text has a power to challenge the oppressive thinking of girls, since it not only comes as criticism from Gechov, but because it comes from Gechov it also shows that at any time people have become involved who have challenged the mentality of a time and who are the kind of people we need to take as role models. It is certainly disturbing that the book of reading does not foresee such an analysis, but it does suffice with a labeling of “protector of the folk tradition” that makes Cochov a student of Canun, and a language comparison of group duty.

Because we live in a society where Albanian girls and women are still, in many cases, still viewed as objects and property. They are being killed and beaten by men for a word of mouth and a delay in tea. They are treated unevenly at home, politics and societies, and this treatment is reflected in their education, career and economic situation. In textbooks they are described in discriminating language.

The YIHR has recently published a “Gjuha discriminatory analysis in school textbooks”, where over 100 formulas were presented in textbooks containing discriminatory and exclusive languages, where there is no lack of prejudice and gender-based discrimination.

In many of its writings, writer Shala Pristina stresses the importance of its language and power in maintaining patriarchal power in society. It concludes that beginning with political and historical distributions that influence the country's political and social organisation, our language guarantees “with linguistic tradition” the domination of the male gender and gender discrimination against women. And this dominance is naturally reflected in textbooks, starting with how they are.W They have been written but also by the way they are treated or not treated to challenge oppressive gender thinking.

This simply highlights the subject that the importance of language that was to be discussed in schools, for example. in the above-mentioned text, it is not “to translate the gegnity into standard”, but its cultural meaning in “rendering” of historically inherited values and social norms, and thus served as a boost to standards challenging and critical thinking among students. The condition for which students, of course, are encouraged to read such a text with critical eyes to understand, not to enforce spelling rules, and to believe any specific stories.

Finally, everyone in silence, let's apologize.what?'Cause we didn't realize it, and even more,W We got it!

Below, find the story.W WordW, transliterated by Periscope:

CU CAT SHIPTARwhat?ov)

...Albanian women and women's work is found; their backs are fired on the gremeless screech, in summer, autumn, and winter.

She lives in the house, not like a daughter, but worse than a paycheck. At the mill she shall go; the wood that is burned in the ship rock of the year, along with other women, she shall hold them from the mountain; the water that is to be brought home, and her back, and she shall drop it on her shoulders from the fountain. Short of small legs and kneadings in the old man's life, the noose is removed from the throat, and the Albanian kid is born for a snare.

It's hard to live a child like this in our armor. He is commanded by his flesh, the greatest and the smallest. She gets the best and worst of the house, and that's what you're talking about. The cuca will stand and pay as at home, as on the mountain, as on the job. Everyone can be washed, brushed, clothed, and changed, and then rejected, and no; it will be like an heap of dust, into houses, and everywhere. The state of the house is standing in a state of voting, the maid will remain like a vortex in some corner of the house. The state sits at the table to eat bread, the kid will eat kids late, not women. With any water or ladders, the chicken will be taken. The Albanian doll, as if it were seven, the world starts doing hand jobs for ourselves, getting in on home affairs, cooking bread and so on.

Albanian goat is also a bee. They are aware that the Albanians of the mountains, even of the fields, never how the goats carry the goats, but they carry sheep and bark, perhaps why the sheep are softer and wiser and do not digest the mountain. So once it starts with the seven queens, the world starts and takes care of its shell. She puts on onions, track, spins, collets, or other tasks that she needs with days. And then there's a bunch of sheep in the mountains. The new bee lets forth the flocks of sheep or shears, and the handbills take with them, or the spindle brush, or the cobbled julip, or the cloth, and the mat, for the onions. Every job he takes with him on the Albanian mountain chicken, takes under it, except for nanets, nobody sees and nothing knows what it does.

As you leave the sheep's house, these are pastured, and this sits between you and you do their thing. The Albanian dot, as in the mountain with the blood, is standing alone in the wind, rarely being with a friend who is fond of him, and boys, like everyone with that wing of sheep. These are for their own goods and sons. Little by little do the herds avoid you, take your feet, and make their sheep feel, and make them answer to the fairy and come around. The Albanian doll is to make your marriage ready to be sewn and your work on the mountain with zest, that at home, you work or you work alone in your own hands and in some corner of the house, where no one sees but your sisters' articles, that they know in order to get a lot of work and honour for men what work is needed for marriage.