Technical Education
http://repository.dkut.ac.ke:8080/xmlui/handle/123456789/911
Technical Education2024-03-29T13:00:49ZLiving, Learning AND Teaching IN A Refugee Camp Biographies of Perseverance
http://repository.dkut.ac.ke:8080/xmlui/handle/123456789/7820
Living, Learning AND Teaching IN A Refugee Camp Biographies of Perseverance
Khamasi, Jennifer W.; Cynthia, C. Nicol; Samson, N. Madera
The United Nations High Commissioner for Refugees (UNHCR) reports more
than 65 million people are displaced worldwide including more than 17 million as
refugees forced to leave their own countries due to conflict, war, famine or persecution
(UNHCR, 2016). The current global situation is escalating to new levels characterized by a huge migration from the Middle East to Europe, among other regions. At
the end of November 2017 the UNHCR reported close to 250,000 registered refugees
are in the Dadaab camps complex (UNHCR, 2017). Although this number was
substantially higher some years ago with continued political unrest compounded by
severe famine, the population of Dadaab camp is spread over four camps: Dagahaley,
Hagadera, Ifo 1, and Ifo 2 (UNHCR, 2017). Close to 96 percent of the refugees are
Somalis from Somalia while Ethiopians comprise the second largest group, with small
numbers of Sudanese, Eritreans, Congolese, Burundians, Tanzanians, Ugandans, and
Rwandans also present. The camps have existed since 1991 and a significant population has spent their entire lives there. The camps have well- established schools,
hospitals, portable water and reasonable community service amenities. The cultural
and historical location of Dadaab Camp and its circumstances are complex. Initially,
the location was chosen because the refugee camp was expected to be temporary
2009-01-01T00:00:00ZSADC Industrialisation Futures: Towards Economic Wellbeing
http://repository.dkut.ac.ke:8080/xmlui/handle/123456789/5334
SADC Industrialisation Futures: Towards Economic Wellbeing
Gatune, Julius; CLOETE, DEON
The Southern African Development Community (SADC) is to transform the region as
per SADC Vision 2050, which seeks to build a competitive middle- to high-income
industrialised society. Historically, technological progress has been a crucial driver of
transformation. We are now at the cusp of the Fourth Industrial Revolution (4IR) or Industry
4.0, which is bringing forth technologies that provide an opportunity to leapfrog and
transform southern Africa’s industries to evolve into uniquely African expressions of the
fourth iteration of the revolution.
However, the futures of industrialisation in SADC require an in-depth understanding
of Industry 4.0 and other important drivers. These include the greening of economies;
urbanisation and rising incomes; the shift towards decentralisation, especially in energy;
and the shift of geopolitical power as China rises. The main uncertainties that will shape
SADC’s industrialisation are the governance of Industry 4.0 on the one hand and the shift
towards sustainability or GEs on the other. Multinational technology companies are already
exerting significant control over Industry 4.0 technologies, as emerging platform economies
give them significant political and financial power, such that they can fend off government
regulation that might be to the benefit of the poor and marginalised. On the other hand,
a shift towards sustainability is gaining impetus on the back of global treaties to combat
climate change among other things. However, legacy industries vested in carbon-based
economies are putting up significant resistance.
The interaction of the two uncertainties discussed above provides several probable futures,
many of which have already started emerging in present-day Southern Africa. A future
already emerging is the use of ‘cobots’, robots that complement humans, therefore posing
less of a threat to job availability. At another extreme, Industry 4.0 platform economies are
breaking traditional jobs into small gigs that are creating the equivalent of modern-day
sweatshops.
Achieving a desired future and fulfilling the SADC Vision 2050 will crucially depend on
nurturing the pockets of the future while ensuring we do not break the present.
2022-02-01T00:00:00ZParticipatory Engagement and Outreach as a Safe Communication Space for School Students
http://repository.dkut.ac.ke:8080/xmlui/handle/123456789/988
Participatory Engagement and Outreach as a Safe Communication Space for School Students
Khamasi, Jennifer Wanjiku; Karei, Rachel L; Kiplagat, Hoseah
This paper discusses ways of dealing with narratives containing sensitive information shared by primary and secondary school students through a research process. The study was informed by participatory action research traditions and was part of a Gender Equity Project that took place in two phases from 2007 to 2016. Guided by Nell Nodding’s care theory, narratives shared by the students were analyzed using the collaborative content analysis process (CCAP). Most of the stories spoke of domestic violence, incest, neglect by parents, child labor, and abuse of orphans by guardians. Reading and analyzing the essays was a painful experience because most of those expected to care and love the children were reportedly abusive. After reflecting on the narratives, participatory engagement and outreach were used as the method for communicating to stakeholders the children’s concerns, hence as a method for breaking the silence.
This paper is based on a Gender Equity Project whose one of the objectives was to
increase research and outreach activities on gender issues in western Kenya. This
was a university project managed under the leadership of the contact author. Phase
one of the project took place between 2007 and 2011, whereas phase two was
implemented from 2012 to 2016. At the conceptual stage, the objective that focused
on increasing research and outreach activities was informed by participatory action
research traditions, some of which are articulated in a variety of ways by researches
such as one by Carson and Sumara (1997), Khamasi (2001), Ahlberg, Maina, Kubai,
Khamasi, and Persson (2015), Borg, Karlsson, Hesook, and McCormack (2012),
Khamasi, Nicol, Mayer, and Nashon (2019), and Ross (2017). These researchers
agree that participatory action research is a form of collective action inquiry that
focuses on action and practice. In addition, Carson and Sumara (1997) describe
action research as a “lived practice” that requires the researcher to investigate and
also report ways in which the research “shapes and is shaped by the investigator” (p.
xiii). Carson and Sumara (1997) associate action research with critical ecological
thinking which they argue guides researchers to dwell on questions of ethics and
seek ways of uncovering, interrupting, and interpreting the inequities within society
and consequently facilitate social change. In their words, “action research is an
endeavor to better understand the complexity of the human condition” (p. xxi). In
this regard, an action research process has to be intentionally designed and systematically implemented (Brennan & Noffke, 1997; Borg et al., 2012; Karei & Khamasi,
2014; Khamasi et al., 2019); and it often transforms to a personal political activity
(Brennan & Noffke, 1997; Borg et al., 2012; Ross, 2017) and therefore embraces the
spirit of a social justice project. To echo the words of Kurt Lewin, one of the
founders of action research tradition, “there could be no research without action,
and no action without research” (cited in Carson & Sumara, 1997, p. xviii). This idea
is also expressed by Johann Wolfgang von Goethe as follows: “knowing is not
enough; we must apply. Willing is not enough; we must do” (in Brownson, Eyler,
Harris, Moore, & Tabak, 2018, p. 102). In this regard, the uniqueness of this paper is
the use of a participatory engagement and outreach as a research dissemination
method.
2020-10-27T00:00:00ZBride Price Post-humously: Justice for Which Gender
http://repository.dkut.ac.ke:8080/xmlui/handle/123456789/934
Bride Price Post-humously: Justice for Which Gender
Khamasi, Jennifer Wanjiku; Mudi, Njeri; Khamasi, Khadiala; Moses, Abwire
This study is informed by the authors' lived experiences. The first author has had
three experiences where close colleagues have had to pay bride price posthumously
in the first decade of the
21st century. Two incidents happened immediately after
the death of each female spouse in 2004 and
2005 respectively. The third incident
occurred in 2009 which was 10 years after the death of a spouse. After experiencing
the third incident, we felt obliged to find out people's perception and understanding
of the practice of bride price payment particularly after the death of a female spouse
which we are referring to as post-humous. 11,e study was conducted through emails
using a seven item questionnaire. The study reveals that justice is interpreted and
practiced differently in various ethnic groups; it is linked to marriage and bride
price; and to most communities it is interpreted and practiced differently in various ethnic groups;
it is linked to marriage and bride price; and to most communities it is a complex phenomena that is more than benovelence
We recommend ethnographic and multi-site research on this sub-culture.
2011-01-01T00:00:00Z