Digital Literacy Infographic

 

Who is Dr Venauṋe Hepute

 

Dr Venauṋe Hepute

Who is Dr Venauṋe Hepute

Dr Hepute completed his (PhD) Doctor of Philosophy in Sustainable Agriculture (2022).

Thesis Title: Assessing the potential of food and fodder crops cultivation under perennial water irrigation cropping method in Kunene Region, Namibia.

Dr Hepute was born in Orumana, on 06 December 1989

Dr Hepute went to the following schools:

1.      Orumana Combined Grade 1-4                                            

2.      Omakange IK Tjimuhiva Grade 5-10

3.      Mureti SSS Grade 11-12

Dr Hepute went to the following Universities

1.      University of the Free State - Doctor of Philosophy in Sustainable Agriculture (PhD) 

2.      University of the Free State - MSc in Sustainable Agriculture 

3.      Namibia University of Science and Technology - BSc in Agricultural Management 

4.      University of Namibia - Diploma in Agriculture 

Dr Hepute has International Certificates from the following institutions

1.      Africa Business Development GIZ - FBS Master Trainer 

2.      Italy University of Federico II - Certificate in Crop Assessment 

3.      China International Institute Longping - Certificate in Rice Cultivation Technology 

4.      China Longping Institute of Longping - Certificate in Postharvest Management 

Dr Hepute is an Agronomy Researcher and Dr has done the following:

Publications in Recognized International Journals:

1.      Physiochemical Characteristics of Kalimbeza Rice soil 

2.      Sustainability of Rice Production at Kalimbeza Rice Project 

3.      Nutritional value Analysis of three Rice bales varieties 

4.      Control of Quelea quele Birds

5.      Rapid Assessment of Cowpea Production in Namibia 

6.      New Wheat varieties performance trial in Namibia

7.      Sesame crop performance in Namibia 

Dr Venauṋe Hepute is agriculturists are expert in all aspects of agriculture and animal management. He is a scientist who provides advice to farmers on soil management, breeding animal living conditions, crop protection, environmental sustainability, farm disease, and harvesting.

Agriculturists' key responsibilities include preparing technical plans, specifications, and estimates for agriculture projects such as farm development and management.

Dr Hepute has given advice on how to succeed in agriculture.

·         Flexibility. This is a skill that can be used in a variety of settings and industries.

·         Personality traits. Many agricultural vocations necessitate the capacity to collaborate with others.

·         Organizational and time management abilities.

·         Computer savvy.

Dr Hepute has instructed us that in order to be good agriculturists, we must ask ourselves the following questions. Competencies and Skills: Must be interested in animal and plant science; must have strong organizational skills; must be able to work independently as well as part of a team; should be analytical and creative when it comes to problem-solving, and Love the outdoors and enjoy assisting others in solving problems.

Dr Hepute explains how to work as a Farm Hand and enjoy it.

·         Capable of dealing with the job's physical demands.

·         Capable of performing manual and heavy labour.

·         Possess confidence and patience when dealing with animals.

·         Working outside is a lot of fun.

·         Ability to labour for lengthy periods of time and in a variety of weather situations.

Himbacracy Philosopher said: “Dr Hepute is in Namibia to encourage Namibians, particularly those in the Great Kunene Region, particularly the young of the Epupa constituency. He will be the most effective tool for the Kunene people”.

 Dr Hepute always says: "Not the strongest neither smartest who always attain it all but those who are being responsive to change always do"

Compiled by: Uerimanga Tjijombo (Himbacracy Philosopher)

 

 

 

Onongo (Dr) Venauṋe Hepute

 

Onongo Venaune Hepute owa Hepute owa Mbambi ya Tjivinda yo Vipako vya Kangambu ya Tjovatjise, owomawe wa Tendeka wambu yozondume, womuwa otuhoro wotutemba mbwawisira ehoro nawanga rakahuiko mondjombo.

Omuatje womuwa ovitundu wozongominya nḓenyama, womawe wahiya rukambe ingo mateya nḓu nu omaṋiura ngombe warombamba waruhero waromundu monganda. 

Omuatje wa tate omukwatjitupa, ooKapujaṱu yongombe ya Ngore ya Korukui ndjino kavara ooKaitete yonḓuno ya Katjipinge nooHukuru Tjirova Kahiri ya Ndjendje ngwari pozonḓu momiya orupupa nu ngehatenge ezeva komawe wa MukaaNdjava, ooHukuru Tjivava tji tjarya ongombe ya Tjimana yo ngwa ya Nunu tji tjarya okumana, nozonyu nozongwationa, tji ma tji hungirwa Ndjongo ya Tjombe ya Namuzuma wa naaVipanja wongombe ya Nguise ekunde ndjavera eteva.

Oohokuru Katjikerua wo zondjupa esere pondjiwo owa nḓa humba ozongombe

Oohokuru Katuneeko wo karumendu ketu kanaaNdjere ya Kamuhonga kuya ke hingi Ozongombe zo mbunda zo tjiuru aze kanyinganyinga aayo zeno ongutiriona.

Ovakwendata vo viutwa mba katjirwa ko karundu kozohoreka ovanene ovare vo viretako no matumbo omaheze, avehe ovawa wozongwinya zomaṋi mu mwa kaenda otjiruru tjetu otjiwa tji tjihaṋuka, oviruru ovikwao avi ṋuka, otjiruru tji tjihari ozonḓe oviruru ovikwao avi riozonḓe, otjirapurura oweraka ngwa kakonda omeva wahuriva nozombaze ovandu nguve konda nouyaha ngandino.

 

Omuatje: Omunandjiviro-Omerinano Wovahimba (Himbacracy Philosopher).

Dhimba phenomenal

Odhonkungu/Omise mOludhimba

Linaaṋa: Hali twala hengu hamu tya lye tu nyekele tji, hali twala hengu, mamu lili

 Hiutumbulwa: Hiuu ntumbila mba lya iho nemba lya nyoko, nemba lya mukaankutoye.

 Yokotjihete: Oyokotjidhi ya tema, oyokotjana ya pata omauvi.

 Tukatungilapi: Pohi omakuya, peulu omalimbilimbi.

 Mpundamwatila: Ondundu ndjimwa tampuka ovalumentu hatu ke I paeka.

Tjiṱiku: Hiva lala nonkali, ovakweṋi hava lala novikwenkwe nokuyolayola.

Tjamukueṋi: Vetji popya ontali, otjawo ve tji twikila odhongolo.

Tjimputu: Tjimo tje ku twalele kotjana, otjingombe tjimo tje ku twalele kohambo oyamagombe.

 Kavakupwa: Ve na omukolo wondjaya, ve na onganda yolutanga.

Muhenapanga Omutoto mbutu ka tyaa kovitho, olwaambo tu ke lu tyaa kovaṱiṱa wodhonkombo nodhontana.

Tjihaelo Itha ku iho, odhondunge itha kunyoko.

 

Omutjenge: Vadhilwapi

 

Muthingwa: omuthingwa nguhat,i omutakelwa nguhayundu.

Mwantanena:  mwantanena mayamundi mwantwaa movinjo mayamundoo.

Kouye:  kuziwa ohandja hakutjunwa onkoto.

Tjatende: hitjatende tjiliwa nepanga hitjapupjala hitjiliwa novena vanjoko.

Vankundjungula: vandjungula mayavandi vampopia unene mayavandoo.

Tulitunde: tulitunde tuli hole ngutulikalele pale tulizimbaluke.

Pembelindjele: pembelimo lindjele elongo limo lindjavala.

 Ngweevepinga: ngweevepinga ovatekuli wovantu ovaveleki wozontovela.

Makeendundunga: makeendundunga Kali mokati komeva makapopi othendja keli pokati koo ima na I've.

Tjali tjinene: tjali tjinene evela okuyndja unene epalamo.

 

Omutjange: Mbwale yaLuhele

 

 Compiled by: Uerimanga Tjijombo

 

1.  

 

WEB 2.0 TOOLS AND THEIR USE IN THE LINGUISTIC SPACES OF OUR SOCIETY

1. To what extent do patterns of Web 2.0 technologies used in your field of study (English and Applied Linguistics) align with what it means to be a so-called digital native? 

Technology will be always the best tool to use in everything, because the language will be translated into other media, specializing in electronic and new age media or multimedia, technology is the best instrument that one can use to deal with languages, especially for those who are the best at using technology. That innovation will be more prevalent in people who wish to conduct research in Namibian or African languages. The language can be utilized in a variety of ways while using the 2.0 web because it can be found anywhere for comments and updates. Otjiherero and other indigenous languages, for example, can be simply translated from English to Otjiherero and vice versa. Mohammed (2011) provided several examples, stating that various institutions in England and the United States have begun to adopt Arabic as a second language, with the 2.0 web being used to translate Arabic into English or English into Arabic in this case. It is apparent that the 2.0 web is being exploited to make work easier, and digital natives will be able to program or install the software in those media for use in language translation. The blend of diverse 2.0 web shows that unknown dialects will appear in all media and will be simple for those who are familiar with specific 2.0 web. Content and Language Integrated Learning methods that leverage technology such as the 2.0 web to show languages in open techniques are also employed in Content and Language Integrated Learning. It is obvious that the 2.0 Web will ensure that local languages can be computerized and accessed by anybody, allowing them to be used as required by fourth-generation technology.

 

2. How do you use Web 2.0 technologies for academic versus non-academic purposes to reflect on the use of functional literacy in your socio-linguistic and socio-cultural context?

In this situation, both academics and non-academics can use 2.0 for the same purpose; the first step for both is to use the 2.0 Web for socio-linguistic communication because, in most media, the first step is to interact with others based on what is happening in your immediate environment as well as in other countries. According to Thomas & Thomas (2012), the 2.0 Web has evolved into one of the world's most acceptable entertainment Webs, whether for an individual or a group. One can be related to a group of people who are present, but everyone is engrossed in their devices, connected to those who are not present. A person can be alone, but he or she feels more like a part of others who are present. On occasion, one can perform on a virtual stage by entertaining people who are not there via 2.0 Web sites such as Facebook, Twitter, Linkedin, and other Google 2.0 websites. These are crucial 2.0 because they bring people together and are the ideal tools to utilize in the classroom (Christensen 1997; Mutula, 2013).

 

An academic can use the 2.0 Web to teach an individual or a group, which distinguishes them from non-academics because an academic can use the 2.0 Web for education as well as to market themselves to the public on what they specialize in and what they can do, whereas the majority of non-academics use the 2.0 Web for social and other entertainment. In terms of socio-cultural and academics, Uerimanga Tjijombo, who comes from a strong cultural background in the Ovahimba tribe and Ovadhimba community, used the 2.0 Web to introduce his culture and tradition to those who are unfamiliar with it, as well as to those Ovahimba and Ovadhimba who are hardly practising their culture, particularly those who grew up in towns and cities. Himbacracy Philosophy and Dhimaba Phenomenal are concepts coined by Uerimanga Tjijombo to teach Ovahimba and Ovadhimba how to utilize the 2.0 Web to include their languages and to teach others how to use the 2.0 Web. This is a quick way to get information, and it always includes features and upgrades that make everyone's job easier (Mutula, 2013). Non-academics may use these technologies to make jokes, while academics use them to teach and keep up with cultural developments.

3. Discuss what Communicative Competence is and give examples as to how Computer-Mediated Communication (CMC) tools can be used effectively in a specific linguistic context that you can relate to.

Computer-mediated communication (CMC) was invented and offered to the world several years ago as the ideal medium of instruction for learners to use in and out of the classroom. Since there was a need for learners to understand the languages, Computer-mediated Communication (CMC) was developed, taking into account the languages used by the communities. The system was created in both written and oral form. CMC has been utilized and considered for phonetics in particular; it is an excellent approach for teachers to analyze language specialists in English.

The system, for example, incorporates a 2.0 Web email system, a network, and another online program. It is the greatest solution for distant learning and having an online discussion, as well as videoconferencing and other web-based, recording, and online calls. It has been regarded as one of the best systems for usage in the classroom, according to Gladiux and Swail (1999). It has been connected to computers and has mediated between different channels (Rafaeli, 1988). Messages can be transmitted across devices via CMC, and the message is simple to comprehend and reaches the next person on time.

4. What are some of the new literacy practices would you suggest in your everyday communicative practice, especially in dealing with Web 2.0 communication tools (social media)?

Technology is here to stay, and it's critical to stay connected to any 2.0 Web that emerges, because 2.0 Webs don't all work the same and don't support all devices. There are many various types of media to use, but I would suggest using the 2.0 Web, which includes blogs, social networks (Facebook), microblogs (Twitter), wikis (Wikipedia), video podcasts, and photo sharing (Instagram and Snapchat). Facebook, Twitter, YouTube, and WhatsApp, for example, can share various types of information across several platforms. Thome (2010) explains that everybody can find or use the best 2.0 Web for him or her because everyone has their own perspective about what is greatest for them. As a 2.0 Web expert, I have a few tools to recommend. For individuals who want to express themselves in writing, I would recommend several blogs such as bloggers or Word-Press, as well as Google Drive. You may utilize Google Drive in a variety of ways, and it has a lot to do with it.

Whatsapp, Facebook, Linkedin, Clubhouse, and Twitter are some of the greatest instant messaging apps that may be used to answer quickly. Because the majority of people on the planet are connected to them, a 2.0 Web is the greatest. Another 2.0 Web that I may offer to someone because of the network connection is that 2.0 Web such as Podcast and Slack are for online radio because some individuals are talented at writing and are willing to listen and reply. This is significant in linguistics because certain people excel at teaching others through multiple platforms. Students and instructors will engage in diverse needs on the 2.0 Web, and they will be able to readily correct each other. On these platforms, the majority of software and applications, as well as photographs, videos, and communications, are shared. Different languages are being used to communicate in this scenario. Language experience can be shared, and people can enhance their language skills while also airing their opinions (Selwyn, 2012).

References 

Christensen, C M. 1997. The Innovator's Dilemma. Massachusetts, Harvard Business School Gladieux, L. E., & Swail, W. S. (1999). Who will have access to the virtual university?. AAHE BULLETIN, 52, 7-9.

Mohammed, T. A. S. (2011). A taxonomy of problems in Arabic-English translation: A systematic functional grammar approach (PhD Thesis). University of the Western Cape, Cape Town, South Africa. Mohammed, T. A. S. (2011). A taxonomy of problems in Arabic- English translation: A systematic functional grammar approach (PhD Thesis).  University of the Western Cape, Cape Town, South Africa.

Mutula, S M. 2013. Ethical Dimension of the Information Society: implications for Africa. In Information Ethics in Africa: Cross-Cutting Themes, Pretoria: AC, 29-42

Rafaeli, S. (1988). From new media to communication. Sage annual review of communication research: Advancing communication science, 16, 110-134.

Selwyn, N. (2012). Social Media in Higher Education. The Europa World of Learning. Routledge. www.worldoflearning.com.Retrieved 18 June 2017 from http://www.educationarena.com/pdf/sample/sample-essay-selwyn.pdf

Thomas, M. & Thomas, H. 2012. Using new social media and Web 2.0 technologies in business school teaching and learning, Journal of Management Development. 31(4), 358 – 367

Thorne, S. L. (2010). The intercultural turn and language learning in the crucible of new media. In  F. Helm & S. Guth (eds.), Telecollaboration 2.0 for Language and Intercultural Learning (pp. 139 164). Bern: Peter Lang.