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    Application developer, Mastering Dojo is an understandable, in- depth guide to learning the. Dojo Toolkit. It's a great supplement to the Dojo. Dojo Start. How do I start learning Dojo? Where are the docs? How do I get that gets updated frequently, and would be available for download via PDF or print. Bibhas Bhattacharya, Web Age Solutions Inc. This tutorial shows how to use Dojo to create a rich Internet application. To do this .

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    Learning Dojo Pdf

    Dojo is a popular AJAX-specific open-source JavaScript framework for building powerful web applications. It provides a well conceived API and. Since we last posted an article on Learning Dojo, things have changed dramatically. Dojo has become an early adopter of AMD, with a new. Dojo is an immersive hyper paced learning program that helps the teams to adopt learning new tools that would lead to speed towards the end of the Dojo.

    Dojo from the ground up, Part 1, Getting started with Dojo development From the developerWorks archives Joe Lennon Date archived: April 18, First published: January 18, The Dojo toolkit enables web application developers to create Rich Internet Applications by offering a wide variety of features that save development time and effort. If the functions you are looking for are not included in Dojo itself, it's likely that you can find them in DojoX, a repository of extensions and experimental features that are not included in the Base or Core modules of the toolkit. In this article series, learn how to develop Dojo-powered applications from the ground up, covering the basics, Dojo's great object-orientation features, and the Dijit user interface library. By the end of this series, you will be well prepared to develop Dojo applications of your own. This content is no longer being updated or maintained.

    The moderators tried to fight that and it got gets what is the current stage. The participants felt the need a bit better with time but it is no longer a rule. It became of visual feedback of the current stage, such as an infor- more like a good practice that the moderator should remind mation radiator on an XP team. Therefore, some means of the participants when things start getting out of control. The Perl script would collect 3. When the program- between two nodes on a graph are the appropriate solution.

    Moreover, priate tests. Then, another participant adapted a script to re- the participants found that implementing the simplest solu- port the autotest results in the OS notifications system, with tion to make the current test pass, and drive the algorithm a little pop up on the top right corner of the screen.

    When through examples of the expected outcome usually required the pop up is red, it stays on the screen until it is clicked.

    This step usually took several turns to be understood and implemented, during which the tests re- One interesting tool that was appreciated by the participants mained red.

    The moderator chooses a card from the Creative The reason might be that complex algorithms usually re- Whack Pack [11]. Each card contained a different creativ- quire a broader knowledge experience and, unless the pro- ity strategy that inspired the thought process and gave in- grammers have the steps to drive the proper implementation sights into how to approach the problem at hand. Some in their heads, they will hardly get to a solution by simply examples of cards that gave insights during the discussions following TDD with examples of input and output pairs.

    After hearing the small story contained in each card, the participants were more willing to ask the same questions during the meeting. Other strategies were also valuable when trying to come up 3. Randori sessions are important because they provide learn- ing and practice to all participants.

    Prepared Katas are also 3. Because As described in Section 2, one of the rules of a Randori ses- of that, this kind of session is much less usual than Randori sion is that the audience should not speak when the tests are sessions. The code gen- erated on a Coding Dojo session rarely transmits the lessons Open source communities know the issue very well: Emacs the participants experienced during the meeting to achieve or VI?

    Each programmer has his preferred tools, environ- that result. What could help transmit that experience? What ments, key sets, and shortcuts. With laptops, the problem is tools are lacking to improve a Coding Dojo session? Do also extended to hardware: each laptop according to its ori- other Coding Dojo share the same issues?

    If so, have they gin or manufacturer has a slightly different keyboard. Gath- addressed this and how? Attempts to change the environment brought the same Since the Coding Dojo sessions should evolve with time as issues to other people.

    What people. So far the issue has been addressed by trying to makes attendees come back to another session?

    How do you stick to the same environment so that people get used to it. How do you balance this goal with the desire to have new atten- 3. Knowl- The main goal of a Coding Dojo is learning through prac- edge in a Coding Dojo session is similar to value in open tice.

    Like a pianist plays scales and a martial arts student source software: it grows at the same pace as more people practices basic moves, the Code Katas serve as focused ex- add their own time and knowledge in.

    It is therefore nat- ercises that allow the participants to improve on specific ural to have a will to bring more and more people to the skills. Ericsson et al.

    Learning Dojo | PACKT Books

    But, even in free software, people do not throw in tion of expertise in different domains such as music, chess, their knowledge if there are no compensations for doing it and sports [7].

    They found that deliberate practice over a [8] so the session must bring knowledge to every attendee. Their empirical study shows number of individuals about 20 in a Coding Dojo raises that experts carefully schedule deliberate practice and limit serious problems. The knowledge gap tends to be greater, its duration to avoid exhaustion and burnout. Although it leading to intimidation of certain attendees and lack of in- takes time to become an expert, the role of deliberate prac- terest from others.

    It also gives the impression of having a tice is still important through the learning process. Lastly, people feel more compelled to talk to other velopmental stages when learning a new skill: novice, com- attendees in the audience. The result is that people do not petence, proficiency, expertise, and mastery [6]. A novice agree on an implementation and keep erasing what the pre- needs a set of pre-defined rules that can be applied with- vious pair did.

    Knowledge is then not shared, progress is out previous experience on the domain. Competence comes not made, and the session looses its meaning.

    Can one session patterns and understand his environment. With increased hold many people and still spread enough knowledge to practice and experience, a proficient student starts to ques- each attendee to have them benefit from the meeting? If not, tion the guidelines and is able to apply different rules con- should the meeting be split? Once the repertoire of skills to have them benefit from the split?

    According to the Dreyfus model, there is no higher level of mental capacity than expertise, but there Following the same motivation previously presented, if it are moments when an expert can cease to pay conscious is possible to share results between Coding Dojos, it would attention to his performance and still produce the appropri- bring even more value to those communities.

    Results can be ate perspective and its associated action, reaching a stage of code, software, or even practices and sharing them should mastery.

    Learning Dojo

    Although the Coding Dojo can not provide the intuition organization to experience the benefits of applying different and unconscious competence required to achieve expertise techniques. It also creates a safe environment, free of nor- and mastery, deliberate practice can help participants to go mal project pressure, allowing them to conduct controlled from novice to proficient.

    Also, since there is no single mas- experiments before applying the practices on their day-to- ter for all subjects, participants of different levels can share day work. The process and roles used to conduct particular student. By sharing the lessons learned from this first semester in Computer Science.

    He is now on his third experience, the authors expect that this learning tool can be semester and he uses TDD in most of his assignments, no applied to different contexts, encouraging more people to matter what language is being used. His latest work in- start their own Coding Dojos. Finally, the role of a Coding volved implementing common sparse matrices operations Dojo in the learning process was discussed, showing how in C.

    He decided to implement it using TDD and a simple students at different skill levels can use deliberate practice testing library developed during a Coding Dojo session [4].

    He was able to write clear code with full test coverage. He has been showing strong evidences that the knowl- The authors would like to thank Prof. Alfredo Gold- edge and practices obtained from the Coding Dojo can be man and Prof. A special thanks goes also to Fabri- the subject.

    The authors are also very grateful for learning and the Coding Dojo can help a novice to become competent. Practices that were just followed as rules in the initial ses- sions became more natural and could be applied to different References contexts and situations. It also shows that the informal, non- directed, and non-rigid learning experience can be effective [1] K.

    Test Driven Development: By Example. Addison- and complement more traditional teaching methods. Wesley, Beck and C. Extreme Programming Explained : 4. Addison-Wesley, 2nd edition, Object dojo. They decide to meet up and discuss their shared research inter- ests. When they get together, it strikes the woman that she is sexually attracted to this man.

    His physical beauty and the exuberant vitality he has about life and creativity evokes some sort of desire inside of her. There is a sense of excitement that is also uncomfortable, and her mind immediately goes to worrying about what her husband would think of her having these feelings in response to this man. She breathes into the anx- ious discomfort, relaxes the muscles in her face, and feels the sense of ground beneath her.

    She is aware of a fear that her inner state is showing and has a desire to hide. She deepens her breathing into her abdomen as she switches back and forth between paying attention to him as he speaks and paying attention to her own wobbly inner world.

    The meeting ends and she feels that the sexual energy has been dissi- pated, but she now has a contraction deep in her chest. Something inside feels threatened. She can feel her heart beating quickly and tensely, and she feels like a scared child that wants to hide.

    With the pain in her chest comes a sense of shame for having feelings of sexual attraction to anoth- er person. If she reveals them, she fears that respect will be withdrawn and she will be judged. It has lots of energy and it wants to move. She wants to heal the pain by inding a way of allowing it to move through her.

    She tells her colleague she was at the transformative edge of her comfort zone today. She tells him that she had feelings of attraction and sexual energy in her body and feels shame. In the moment of telling him, the tension that was in the core of her upper body vibrates from the ends of her ingers, through her chest, up her neck, and out her lips.

    She no longer carries the psychic burden. Although naming her experience is a risk, she trusts that she is received empathically by her colleague. They are able to speak about embodied ways of working with attraction in professional relationships. Perhaps she might have accused the man of making her uncomfortable and interpreted his invitation as lirtatious, which could have been the case.

    We can easily imagine other sit- uations where we are working with students or colleagues that bring up emotions that are uncomfortable and disruptive. For example, some teachers are fearful of aggressive males and may try to have these students removed—sent to another class, counseling, or assessment, or some combination of these—to avoid having to work with them in order to not have to experience fear Cohen, Cohen points out that teachers are faced with a tremendous amount of external pressure with little support and that this should be taken into con- sideration in any discussion on how teachers cope with challenging emotions.

    He notes, however, that there is always a personal and inner dimension to our classroom experiences and that we can resolve many situations if we are able to resolve our own dificult experiences. This is our inner work, and in this paper we have given a place of special attention and study to martial arts as an inner work methodology. Through martial arts we can develop skills that engage our person- al, interpersonal, transpersonal, and spiritual dimensions Cohen, , p.

    In the above vignette, the emotions of excitement, desire, shame, and fear were very real for this woman, and she could not ignore them despite the ratio- nalization that it is normal to have desires for others. Body awareness and a capacity to contain emotional charge offer the poten- tial to curiously observe and examine the phenomena, whereby we can either name these phenomena internally or express them externally.

    As well, we can re- lect on them, and consciously choose how to relate to them Brantbjerg, The capacity to stay in touch with the embodied, sensuous dimension is vital to the healing process.

    About Dojo

    By identifying only with our learned emotional responses, we keep inlicting pain upon ourselves. If we look only to ideas and fantasies about the future with- out honoring the energy in the body, we can disassociate from our experience. Hence, embodied contemplative practices, such as the various martial arts we have mentioned in this paper, teach us to work with breath, sensation, and move- ment to give a birth to a new self and a new world in each pregnant moment of our being.

    With a gassho, we would like to say to our readers: we appreciate your bearing with us through our lengthy paper and participating in the ideas that we have put forward here, ideas that we know to be radical by most standards. We realize that what we are pointing toward is a transformation in education and, more broadly, a transformation in culture and consciousness.

    We do not see one without the other. If only culture changes, then we are left with, at best, a better set of rules, but rules nonetheless. Such a change diminishes the human potential for agency and full aliveness.

    Similarly, individual consciousness change is most likely to lead to individualism and iso- lation. Education that focuses on the intersubjective life of all citizens within educational environments has great potential to inluence meaningful change, cohesive community, and the fullness of life.

    Acknowledgements We gratefully acknowledge Lumina Romanycia for her support in preparing this manuscript. References Alexander, B. The globalization of addiction: A study of poverty of the spirit.

    London: Oxford University Press. Aposhyan, S. Natural intelligence: Body-mind integration and human develop- ment. Baltimore: Williams and Wilkins. Armstrong, K. The great transformation: The beginning of our religious tradi- tions. New York: Knopf. Bai, H.

    Zen and the art of intrinsic perception: A case of haiku. Canadian Review of Art Education, 28, 1— Philosophy for education: Cultivating human agency. Portelli Eds. Calgary: Brush Education Inc. Re-visioning higher education: The three- fold relationality framework. Lin, R. Brantmeier Eds. Contemplative pedagogy and revitalization of teacher education. Alberta Journal of Educational Research, 55, The primacy of consciousness in education: A role for contemplative practices in education.

    The Korean Journal of Philosophy of Education, 33, Bernhardt, P. Waking the body ego. In MacNaugh- ton, I. Berkeley: North Atlantic Books. Brantjberg, M. Caring for yourself while caring for others Nille J. Bourne, Trans. In MacNaughton, I. When the therapist is aroused. Sexual feelings in the ther- apy room. I and thou. New York: Charles Scribner and Sons. Cohen, A. Becoming fully human within education environments: Inner life, relationship, and learning 2nd ed.

    Previously, Cohen, A. Gate- way to the Dao-ield: Essays for the awakening educator. Vancouver BC: Writeroom. Dao and Zen of teaching: Classroom as enlighten- ment ield. Educational Insights,11 3. To have or to be? Toronto: Bantam Books. Gatto, J. Education and the western spiritual tradition. Glazer Ed. New York: Jere- my P. Gutnick, D. Figures in Flight [Weekly radio program episode].

    In Mahoney, S. Executive Producer , Sunday Edition. Ot- tawa, Canada: Canadian Broadcasting Corporation. Embodied ethical decision making. American Journal of Dance Therapy, 29, Hocking, B.

    Unfolding bodymind: Exploring possibility through education. Jaspers, K. The great philosophers: The foundations H. Arendt, Trans. Lon- don: Ralph Manheim. Jung, J. Self-care and care-for-others in education Unpublished doctoral thesis. Kim, M. Ac- cession No.

    The way of aikido: Life lessons from an American sensei. Toronto, ON: Penguin. Levine, S. Guided meditations, explorations and healings. New York: Anchor Books. Loy, D. Nonduality: A study in comparative philosophy. New York: Humanity Books. Mindell, A. Metaskills: The spiritual art of therapy. Pallaro, P. Philadelphia: Jessica Kingsley Pub- lishers. Palmer, P. The heart of higher education: A call to renewal. San Francisco: Jossey-Bass. Palmer, W. The intuitive body: Discovering the wisdom of conscious embodiment and aikido.

    Berkeley: Blue Snake Books. Park, S. Simon Fraser University, Burnaby, Canada. Polanyi, M. Personal knowledge: Toward a post-critical philosophy. Riley, J. Chinese theatre and the actor in performance. Cambridge: Cambridge University Press. School Shooting. In Wikipedia.

    The mindful brain. New York: WW Norton. The inner art of karate: Cultivating the budo spirit in your practice. Kohn, Trans. Boston, MA: Shambhala. Ueshiba, K. The spirit of aikido T. Unno, Trans. Tokyo: Kodansha Inter- national. Walsh, R. Can Western philosophers understand Asian philosophies? The challenge and opportunities of states-of-consciousness research.

    Ogil- vy Ed. Wong, E. Cultivating stillness: A Taoist manual for transforming body and mind. Boston: Shambhala. The Shambhala guide to Taoism. Yip, P. Suicide in Asia: Causes and prevention. Yuasa, Y. The body: Toward an Eastern mind-body theory N. Kasulis, Trans. Zarrilli, P. Psychophysical Acting: an intercultural approach after Stanislavski. New York: Routledge. Related Papers.

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