The article of indigenous knowledge and the story of the Bean is amazing and understandable, it really talks about the ways of both westerns and indigenous knowledge of teaching, producing, creating and reproducing in there the system of education, It also discussed how both indigenous knowledge and western knowledge are important. But again there is a bit contradiction in the writing because, In the first paragraph of the article I have seen that the student teachers are asking questions on what to say or do, the teacher speaks too fast or the word used is difficult instead the learners were told to use dictionaries so that they understand western knowledge better, their knowledge has been framed as deficient while” the schooling process of American Indians has been based on hierarchy of knowledge “(p.3) their children are used to be called as dirty Indians or stinky of which is not right because the Indian student revealed that she learned good language after she joins Indian boarding school and she can be still smart and clean and teach Indian students.

~~Nevertheless,~~ Indigenous knowledge learning system is more of practical than theory, they greatly do what they experience like the way of hunting, planting of seeds, healing which is done mostly by the elders and the young children do practice as they saw from their unties and uncle doings and this goes into generation to generation, and indigenous knowledge system is conceptualized and it is tied more of inheritably tied to particular landscape, landforms and biomass mostly places where stories are recited, medicine are gathered or ceremonies are held. And the conceptual knowledge, they lived an integral part of survival. For sure the writer made me understand the indigenous knowledge is handed down on families –line from generation to another generation (a--traditional and cultural) activities, on (p.9) where female teacher-student have narrated her past experience about the knowledge of the sky and pattern of the stars where she mention that what kind of seed to plant or when is the right time to plant by constellating on of the stay, of which this has reminded me some years back where my grandmother told us. when little rain comes with ~~a strong wind it is called (xagaa )in my Somali language and during this session, only maize and millet will grow because this two plant can survive a little bit of rain compared to other crops.~~

In summery I have learned that the indigenous way of knowing is under attack and it wanted to be degraded and understanding this degradation is regarded as imperative. indigenous students are aware that their culture and language are been marginalized. (pge17) and on p.18 I have learned that indigenous people are geniuses, inventors and they are systematic analytical thinkers.

Different regions have different learning systems. These learning systems are quite often based on the culture of the natives or rather the indigenous people. Thus, in the case a new, or rather a different learning system is introduced, there is usually a conflict that arises. As such, it is imperative that the new and the traditional systems of learning are merged within elements that can bring harmony in learning.

The need to incorporate these two systems of learning is highlighted by the two articles. In the first article, Indigenous Knowledges and the Story of the Bean, the authours, Brayboy and Maughn, highlight the various issues students hold against Western systems implemented in Indigenous teacher preparation programs. For instance, the staff and faculty in this case, were using an approach that was performative rather than relational, which was the way of the indigenous pre-service teachers. The authors use the story of the bean to illustrate their arguments.

In the second article, Complexity Pedagogy and e-Learning: Emergence in Relational Networks, the authors advocate for the need to develop new pedagogies and e-learning platforms for engaging students to encourage innovation that is consistent with the new requirements for education in the 21st century. The authors outline a new teaching-learning platform inspired by complexity pedagogy, which they situate through the story of Daagu, strategically placing e-learning platform within complexity thinking and extant curricular theory. The authors describe the complexity e-learning platform that disrupts traditional e-learning approaches by focusing on patterns of relating, diversity, conversation, reflection, and emergence among groups of learners.

There is a need to improve learning systems for students, but this is only possible by considering the indigenous/traditional learning systems in implementing the necessary changes. The two articles note the importance of appreciating this diversity and try to make their arguments through indigenous stories that reflect just how significant they are.