Educational practices of indigenous qene bet schools and its implications to the modern educational practices

Abstract This study explored indigenous educational practices of the Ethiopian Orthodox Church Qene Bet education and its implications to the modern educational practices. The study employed a qualitative approach with an ethnographic design. Three Qene Gubae Bets, one in Bahir Dar City administration and the other two in West Gojjam administrative Zone, were selected using purposive sampling for this study. Data was gathered through field observations, semi-structured interviews and focused group discussion from Yenetas(Qene Teachers) and students. Twenty-four participants have participated in the study. Data is analyzed and results are presented based on thematic approach. The findings indicate that Qene Bet church schools have their own indigenous pedagogical practices such as Qene “Qotera” (self-study), Qene “Negera” (oral presentation and defense) and Qene “Zerefa” (creating and presenting original Qene poems) that demands student centered and deep learning approaches. The findings also indicate that the practices of cooperative learning, peer learning, reflective learning, pace learning, critical interpretation, argumentative oral defense, differentiated instruction, self and peer assessment and scaffolding are central to the Qene education system. The study concluded that Qene Gubae Bet schools pedagogical practices have valuable insights for the current pedagogical practices of contemporary schools in Ethiopia.


Introduction
Ethiopia is one of the oldest countries in the world, with about 3000,-years of history as a nationstate (Pankhurst, 1986). The country had a long and rich indigenous education experience and practices before the introduction of the Western model of education (Pankhurst, 1972;Teshome, 1979;Alemayehu, 2012). The country is very rich in different indigenous knowledge systems in such areas as architecture, art, music, literature, education, medicine, agriculture, cottage industry, and natural resource management (Desta, 1982). Indigenous education has two forms in Ethiopia Solomon, 2019. One is cultural education and the other is religious education. The indigenous forms of education are intended to teach cultural modes of thought, values, and heritage to the young in various modes in Africa (Mara, 2006). Concerning this, Merriam (2009) argued that indigenous African education is an integral part of the culture and history of a local community, which is stored in various forms and transmitted through language, music, dance, oral tradition, proverbs, myths, stories, culture, and religion. The indigenous knowledge systems and methods of knowing guided the people in various spheres of life before the advent of Western education (Elleni, 1995). Indigenous values of pride, endurance, respect, and hard work have been passed down from generation to prepare people to deal with life's problems with dignity and ensure one's reputation and religious beliefs, moral and aesthetic values, social institutions, customs, and codes of behavior have been part and parcel of indigenous education in Ethiopia (Elleni, 1995).
The earliest indigenous education systems in Ethiopia are attributed to the Christian Orthodox Church and Mosques, which were the centers of religious and social knowledge (Woube, 2004;Solomon, 2000;Deribessa, 2008). According to Teshome (1979) and Seyoum (1996), religious institutions were responsible for the dissemination of Ethiopian education. These institutions played an important role in creating and sustaining the literate elite in the country. In relation to this, Hassen (2008) argued that traditional Islamic and Christian Ethiopia is literate societies, possessing their own highly developed bodies of literature comprising religious and historical works. In the same vein, Amare (2005) and Ali (2015) stated that Ethiopian Orthodox Tewahedo Church (EOTC) and Islamic institutions have developed a script, literature, and founded schools that may be equated to the strata of the modern education system as primary, secondary, and tertiary levels. Similarly, Hailegbriel, 2003), Girma, 1967), also confirmed that the Ethiopian Orthodox Church and Muslim education were given for thousands of years before the introduction of modern education in 1908, when Menelik II School was inaugurated. The work has been completed, and the written language of the Orthodox Church and Muslim schools has been a significant contributor in spreading reading and writing skills, enriching Ethiopia's cultural and educational heritage, and providing for Ethiopian cultural, spiritual, literary, scientific, and artistic life over many centuries, laying a useful foundation for the modern school system (Bahru, 2002). Thus, the two religious institutions have been the centers of learning for a long period of time in Ethiopia. Although Ethiopia has long had indigenous education practices, its modern education, which dates back more than a century, has been primarily shaped by western philosophy (Elleni, 1995). Concerning this, Yirga (2013) argued that the Ethiopian modern education system was created with complete dependence on western institutions and experts, and the question of the relevance of the imitated education system to the tradition of the country was not considered an important question. Yirga also stated that modern education in Ethiopia, like anywhere else in colonized Africa, even though, Ethiopia was not colonized, western missionaries and western scholars became the intellectual "fathers" of the Ethiopian education system. He further explained that Western knowledge serves as a dominant epistemic location for Ethiopian elites to present their ideas as universal, neutral, and objective truths. Supporting this idea, Teshome (2017) also argued that the education system of Ethiopia did not reflect truly Ethiopian cultural, social, and economic situations; the reason is that the system of education was mainly copied from different systems of education in the West. The curriculum for education was either copied or developed with the involvement of Western expertise.
In Ethiopia, there are thousands of indigenous church schools that have been active for over a thousand years and offer a wide range of education from primary to higher education (Enbakom, 1974). In relation to this, considered that the number of Ethiopian indigenous schools was not known, but modest estimates suggest that there are about 30,000 to 35,000 traditional schools still existing in the country. For ages, these schools have served as a center for learning knowledge, skills, the arts, and ancient history (Mezemur, 2011). These schools were the sources of all knowledge and wisdom in the country. The schools were also playing a significant role in spreading literacy among Ethiopians during a time when modern education had not yet been implemented, notably before 1908. Reading and writing abilities, arithmetic, art, architecture, law, governance, medicine, and other skills and knowledge were taught in traditional church schools (Amare, 2009). These schools have been institutes of architectural, governance, leadership, philosophy, law, and other societal development skills, and the teaching style of the schools is among the heritage found in the Ethiopian Orthodox Church's traditional schools (Amare, 2009).
The educational system of the church is organized into different departments: Nibab Bet (Reading School), Qedasse Bet (Liturgy School), Zema Bet (Music School), Qene Bet (Poetry School), and Metsehaf Bet (Literature School). Fidel/Nibab Bet is the foundation for reading, writing, arithmetic, and ethics and moral education at the primary level. Children begin to learn the Geez alphabet, read and write it, and memorize the various holy books at this level. Theology, philosophy, computation, history, poetry, and music are among the subjects taught at the highest levels of education. Zema Bet's song is about St. Yared, and his musical notations are about St. Yared's chanting, with its traditional dances and musical instruments. Qene Bet deals with the Geez language and Qene (poetry). Geez is an old EOTC language and the medium of instruction for the educational system. According to EOTC tradition, Qene is the "gateway to Geez and hence to the mysteries" (Teshome1970:19). Metsehafit Bet is the highest level of church education, where students learn about the Old and New Testaments, Liqawnt (the study of church fathers and their writings), Metsehaft Menekosat (Monastic Writings, Monastic Life of Monks), Mera Ewir or ' Bahere Hasab '(Computation of the Church Calendar), and arts and crafts (Mezmur,2011;Chaillot, 2002). Many of these schools are still operational today, providing one of the world's oldest continuous educational systems (Ephrem, 2013).
Qene (poetry) education is one of the highest levels of education in the Ethiopian Orthodox Church. Qene has been the oral tradition of knowledge creation and sharing for over 1700 years in the church (Marye & Boudreau, 2010). It has been the oral process of knowledge creation that has allowed people to express personal insights about what they have seen, heard, and observed while also sharing knowledge (Marye & Boudreau, 2010). Qene is a philosophy, art form, imagination, and way of knowing. It is a new finding essay for spiritual benefit and philosophized artistic wisdom. It is being examined in secular aspects and in the field of art that reflects the feelings and thoughts of a human being in wonderful language usage and poetic style by using gold and wax models (hidden and surface meanings), which bear deep mystery and fertile creative ground (Marye, 2013;Mersha, 2018). A Qene (poem) often has two types of interpretation: a wax (surface) and a gold (deeper) meaning, with the deeper meaning based on symbolism or allusion in the surface meaning (Kefyalew, 1999;Levine, 1972). Qene education involves the learning of the Geez language and the composition of Qene (poetry). The student who studies Qene requires a thorough knowledge of the Geez language, a fine understanding of the history of the country, and a critical understanding of the Bible and other historical and religious texts (Teshome, 1990). Thus, learning, exploring or researching, understanding, abstracting or analyzing, questioning or critiquing, gestating or giving birth to ideas, creating novelty, and philosophizing are all examples of intellectual activities in Qene schools (Enbakom, 1974).
The Qene Bet level of church education helps students develop critical thinking and creativity, which are also major concerns in Ethiopian education today. As a result, studying the teaching and learning experiences at this level of school could have implications in today's educational contexts. However, the Ethiopian scholars did not adequately study, produce, document and disclosed the real legacy of the indigenous church schooling system ways of knowing, learning, instructing, teaching, and training. Most previous works have distorted, neglected or overlooked certain elements of the education system of the church. Besides, as to the knowledge of the researcher, detailed and systematic research has not been carried out on the actual teaching and learning processes of Ethiopian Orthodox Church Qene Gubae Bets. Hence, it seems essential in this study to explore and investigate the EOTC Qene Gubae Bets (schools) pedagogical experiences and practices and draws experiences for the contemporary modern education in Ethiopia. Therefore, this study is aimed at exploring the educational practices of Ethiopian Orthodox church education (Qene Bet) and its implication for modern education. In line with this purpose, the study aims to answer the following research questions.

Research questions
The research addressed the following research questions: 1. How do Qene Bet School teachers teach and students learn their Qene Education? 2. What are the implications of the pedagogical practices of Qene Bet schools for modern education systems?

Research approach and design
This study aims to explore and examine the indigenous educational practices of Ethiopian Orthodox Church Qene Bet schools, as well as its implications for contemporary educational practices. Given the intent of this study, the researcher used a qualitative approach and ethnographic design to explore the pedagogical experiences and practices of Qene Bet teachers and students about their teaching and learning processes in their natural setting. The educational practices of indigenous education in general and the educational systems of the Ethiopian Orthodox Church in particular are not well investigated due to the lack of adequate attention in the country. In such a context, qualitative approach is very useful and better to understand an event or situation about which little is known.

Research participants
The Ethiopian Orthodox Church provides education in churches and monasteries found in different parts of the country. However, in this study, three EOTC Qene Gubae Bets, which are found in Bahir Dar City Administration and West Gojjam Administrative Zone in Amhara Regional State, were selected as a sample of the study. The sampled Qene Gubae Bets were selected purposely due to their long experiences in the provision of Qene education. Accordingly, Debre Miraf Washera Mariam, Debre Mewi Mariam, and Debre Selam Kidus Gebreal Qene Gubae Bets were selected as a sample of the study. Teachers and students were the sources of data. In the church education system, a single teacher is assigned to one Gubae Bet to teach students. Accordingly, three Qene Bet teachers are found in three Qene Bets. Therefore, all Qene Bet Yenetas (teachers) were used as data sources using a comprehensive sampling technique. In addition, 21 senior Qene Bet students (7 students in each school) were taken as research participants on purpose due to their seniority and the role they have in Gubea Bets. All the sampled students are at higher levels of Qene Bet education (ቅኔ ዘራፊ እና አስነጋሪ"Qene Zerafi and Asnegari"). They are co-teachers who served the Qene teacher as tutors. They are well experienced about the teaching and learning processes of Qene Gubae Bets. Therefore, a total of twenty-four participants took part in the study. The participants are: three Yenetas (Qene teachers), twenty-one students (students at Qene "Negera" and "Zerefa" levels assigned as tutors and co-teachers by Yenetas). All the Qene Bet teacher participants have been teaching for more than 20 years in their Qene Gubae Bets.

Data collection instruments
In a qualitative study, interviews, observation, focus group discussion (FGD), and document analysis are the main data collection methods (Creswell, 2007;Patton, 2002). This study employed multiple qualitative data collection methods: field observations, individual interviews and focus group discussions. These data collection instruments were used to get detailed information about the pedagogical practices of Qene Gubae Bets.

Field observations
Observation was my main instrument for collecting data. Since the study was about Qene Gubae Bets educational practices from the pedagogical practices perspective, it was important to see what Qene teachers and students do in the classroom and outside the classroom. Observation is one of the key data collection techniques, central to ethnographic qualitative research to achieve a holistic analysis of a social setting (Patton, 1990). Observation provided direct personal contact with participants and provided the opportunity to capture information from real settings. It provided the researcher with a first-hand experience, which helped me to observe and understand the Qene Gubae Bets educational culture mainly from pedagogical perspectives, during which the pedagogical practices of the Qene Bet church schools were closely observed. Observations provided insight into the teaching and learning methods, assessment and evaluation practices, class size, and language of instruction, teacher-student interaction, co-curricular activities, school environment, and daily life of students in Qene Bet church schools. It also enables the researcher to see things which may have been overlooked by the interviewer and informant. Thus, observation is the main data collection method in this study.
I spent most of my time doing the fieldwork inside the Qene Gubae Bets at the church. The three Qene Gubae Bets are located around the church compound. Most of the activities of Qene Gubae Bet students were inside the compound. They share a compound where they live and learn. Therefore, I made classroom observations over eight months in the year 2020/2021. I observed the three Qene Gubae Bets' classrooms, where the three Qene Bet teacher participants taught and students learned. During these visits, I spent an average of 3-4 hours per day in the Qene Gubae Bets for eight months to understand the Qene Bet church school educational culture mainly from pedagogical perspectives, during which, pedagogical practices of the church schools were closely observed.

Interview
In this study, interview was conducted with six key informants, including three Qene Bet Yenetas (teachers) and three Qene Gubae Bet students. The three Qene students are co-teachers (students at Qene "Zerefa" level who are near to graduation). They have a lot of experiences in different Qene Gubae Bets. An interview guide was prepared for a semi-structured interview based on the literature review and was used to prompt the interviewees to provide more information about the issues under study. An interview guide, which comprises the list of questions and major topics that need to be covered during interviews, was prepared and used to guide the interviews in a focused, yet flexible and conversational manner. Open-ended questions were prepared and used throughout the interviews because this allowed interviewees to respond in their own words and provide detailed information. The questions intended to get a sense of the teacher's rationale for choosing methods of teaching, classroom organization and management, assessment and evaluation practices, teacher-student interaction and teachers' and students life. The interviews were 60 minutes to two hours in duration, audio-recorded, and conducted in person at the Qene Bets schools. In Qene Bet schools, both Amharic and Geez languages are used as the medium of instruction. However, all the interviews were conducted in Amharic language to minimize the language barrier. During interview time, I used an assistant data collector who is familiar in Geez language and Qene Bet school experiences to translate if some issues were raised by Geez language.

Focus Group Discussion (FGD)
Focus group discussion is good for giving confidence to individuals within the group and allows the participants to set part of the agenda. Focus group discussion involves the social interaction of participants among themselves. As a result, the data collected during focus group discussion may be qualitatively different from the one-on-one interaction between the researcher and participants during the interview. Therefore, it is one of the mechanisms to get more complex data. In this study, I held three focus group discussions with Qene Bet students (one FGD in each Qene Gubae Bets). The objective of the focus group discussion was to create an opportunity to first determine how much shared understanding there is on the teaching and learning processes in Qene Gubae Bets. Six Qene Bet students in each school were involved in the focus group discussion. These students were chosen because they were at the stage of "Qene Negera" (ቅኔ ነገራ) and "Qene Zerfa" (ቅኔ ዘረፋ) levels. Students at the higher stage of Qene Bet education have responsibility as tutors ("Qene Asnegari" (ቅኔ አስነጋሪ) and "Qene Azerafi" (ቅኔ አዘራፊ)). The FGD took place for three hours in a quiet place around the church compound on Saturday afternoon, in the final weeks of observation of Gubae Bets. I organized the focus group discussion on Saturday because the participants are free on weekends. I had a mediating role by facilitating the discussion process. We also set some ground rules for the discussion, like trying to avoid interruptions while someone is talking. Generally, the focus group discussion created the social environment they used to have in real life, and the students were able to express their views using this opportunity. Like the interview, the focus group discussion was conducted by categorizing basic questions to be addressed during the discussion.

Data analysis techniques
In this study, a thematic description analysis technique was employed. This Data analysis technique is a detailed description the context and processes observed and an explanation of the elements explored in detail (Lincoln & Guba, 1985). Therefore, a thematic approach and a description of the relevant pedagogical practices of Qene Bet schools were qualitatively analyzed on the basis of the themes and subthemes identified from field observation, interview, and focus group discussion. Thus, the analysis for this study adopts both inductive and deductive methods and is descriptive and interpretative. However, deductive data analysis approach was mainly employed in this study because the major themes were identified and organized in the way that they can address the research questions and purpose of the study. Consequently, all the data collected are organized in two major themes based on the research questions. Based on the themes and subthemes analysis and conclusions were made.

Ethical issues
When conducting any research, researchers have the responsibility and obligation to be ethical in both professional and moral issues, as well as with respect to the participants. The different ethical principles must be followed in order to ensure the smooth accomplishment of the study objectives. As a result, letters of support and cooperation from church schools were secured to ensure the study's success. The participants were told that the data collected from them would never be utilized for anything other than the study. All participants gave their consent, and we kept an oral agreement with them. Before the data collection, the objectives of the study were explained to the participants. The participants were also informed that the information they provided would only be used for the purposes of the study. In addition, the researcher ensured confidentiality by identifying the participants by code rather than name.

Pedagogical approaches in qene gubae bets
In this section, the data collected through observation, interviews, and focus group discussion from Qene Gubae Bet teachers and students are presented. The findings are presented based on the purposes of the research and research questions and the themes created during the data collection processes and analysis. Therefore, this section presented the findings in relation to the pedagogical approaches of Qene Gubae Bets in detail.

The pedagogy of "Qene Qotera"(ቅኔ ቆጠራ)
Qene "Qotera" is the first stage of composing Qene. It introduces the Qene students to the basic structures and methods of Qené composition. One of the Qene teachers described Qene "Qotera" as the pedagogical approach or lesson in a day session in which the students begin to count and compose Qene independently (Y3). He stated that the theme of Qene's "Qotera," or composition, was based on the morning Bible story or the legend of the Saint whose feast was to be celebrated the next day. It is at this stage that the students struggle to count and create a new Qene (poem) without the guidance of teachers and tutors. Therefore, all Qene Bet level students, from the lower level of Qene ("Gubae Qana") to the higher levels of Qene, started learning through this pedagogical approach. However, its difficulty level decreases from the beginning of Qene Composer to the seniors. That means senior students can easily count and compose Qene poems than beginners.
One of Yenetas (Qene teachers), for example, described the Qene "Qotera" session as follows: Qene 'Qotera' is one of the most difficult sessions in Qene education. It is the time when each student walks to a quiet area to study, such as a forest, a river, or a field, to count and create Qene based on Yeneta's historical narrative in the morning session. The student's choice of words, matching the house, adjusting the wording test, listening to the gold, combining wax with gold, as well as the melody during the Qene counting/composing session, would be a difficulty. To count and produce Qene, the student is wrapped in clothes, rolled up, dropped, raised, and thrown to the ground (Y1).
The expression above indicates that Qene "Qotera" demands students to think critically and question themselves to count and compose their own Qene. Moreover, during Qene "Qotera" students need conducive learning environment that is why they search quiet places such as forests and fields.
Qene school students also stated the same thing about the nature of the Qene "Qotera" session. One of the Qene students, for example, explained Qene "Qotera" session as follows: Qene 'Qotera' is one of the teaching and learning approaches in Qene schools' that requires a higher concentration of students to compose Qene, especially for beginners. It demands each student think critically, question him, and critically observe his environment, rehearse the stories presented by Yeneta, and evaluate him. In this approach, the student goes to a very quiet setting, especially in forests, fields, and rivers. The student is expected to create Qene from what he or she has seen and experienced in the social, cultural, economic, and political events in his or her surroundings. This makes the Qene 'Qotera' session the most challenging, particularly for beginners (QS3).
The expression made here reveals that in the Qene "Qotera" approach, students learn and compose their own Qene poems based on their lived experiences and events surrounding them. The composition of their Qene related to the social, economic, and other social events in their surroundings. Therefore, from this, we can understand that in Qene Bet education, there is contextual learning, which is the core problem of contextualization of teaching and learning in the Ethiopian education system.
The discussion I had with the students in the group interview reveals that Qene Qotera is the most difficult session for beginners. All the participants explained that the Qene composition processes at the Qene Qotera stage include "Qisela" (a period of meditation and reflection). In Qene Bet education, "Qisela" precedes a Qene composition. During this period, the Qene composer (student) examines and reflects on the subject of his composition. He explores the tradition to find out if there are other Qenes that bear on a similar subject. If the other composers (students) have already treated the topic before, he raises questions as to the adequacy of these Qenes in grasping the werq (gold) of the subject and explores new perspectives and new formulations in order to demarcate his Qene from the previous ones. During Qisela, the composer explores the subject of the Qene through questioning, research, critique, critical interpretation, and explanation.
From the interview and FGD participants I understand that Qene Qotera is the most difficult and independent activity of students in Qene Bet education. This is due to the nature of Qene earning. The effort of the student to bring to light the unsaid, the unheard, the unseen, the unknown, and the unexpected of the subject is what drive the thoughts that precede Qene composition. This implies that creating new Qene is expected from Qene students. Each student tried to create and compose his own Qene. No any form of cheating in Qene Bet education. For instance, if a student brings a Qene that has been presented before in any Qene Gubae Bet, the teacher and student's say that it was presented before in other Gubae Bets (የተባለ); he did not create and present a new Qene. Therefore, the teacher orders the student to return and create his own Qene. This implies that there is no room for cheating in Qene Bet education. Therefore, creativity is one of the features of Qene Bet education. This might be a lesson for our formal education system in Ethiopia that cheating is a core problem.
From the preceding analysis, therefore, it is possible to understand from the Qene "Qotera" pedagogical approach that Qene schools apply different learning strategies to compose Qene. For instance, Qene students used questioning, self-assessment, inquiry, independent learning, and observation as learning strategies at Qene "Qotera" approach. These pedagogical strategies are the features of student-centered learning approach. This implied that student centred pedagogical strategies are widely practiced at this level of education. This infers that the Qene schools' pedagogical practices of "Qene Qotera" had the concept and application of student centered pedagogy. Therefore, Qene schools' pedagogical practices can be used as a lesson for formal school pedagogical practices in Ethiopia.

The Pedagogy of "Qene Negera" (ቅኔ ነገራ)
Qene "Negera" is the oral presentation and defense session in Qene schools. In this pedagogical approach, the students present their Qene orally in front of the tutors (senior students) and the teacher. This is the approach in which students are arranged into different learning groups based on their level (beginner, intermediate, and advanced), and each student presents his/her Qene to the tutors and teachers to get feedback (Y3).
One of the Qene teacher explained Qene "Negera" session as follows: Qene 'Negera' session is the time for students to present their Qene. Before Students present their Qene in front of their teacher, they recited their Qene first to advanced students who are assigned as 'Asnegari' and 'Azerafi' by their teacher. The senior students listen attentively to grammar arrangements, pointing out errors which ranged from disagreements between nouns and adjectives, nouns and verbs, feminine or masculine. 'Negari' (presenter) students are also given comments related to the use of language whether the presented Qene had the right number of words, phrases or verses. Moreover, 'Asnegari' students (tutors) are also expected to give comments on the mystery of the Qene whether it is plain or synchronized within the story that Yeneta told, and evaluated to what extent the presented Qene is illuminating enough(Y3).
When we read the expression here, the Qene teacher has clearly indicated that in the Qene "Negera" pedagogical approach, peer teaching and assessment are practically implemented in Qene Bet education. After students count and compose their Qene, they orally present and defend it in front of their tutors (Qene "Asnegari") before they present it to their teachers. If the presented Qene fulfils the basic requirements of Qene, tutors suggest students present it to the teacher. From this we can understand that each student is expected to defend his Qene in front of tutors and teachers. Independent study is highly recognized in Qene Bet education. Moreover, peer teaching and group learning is also a common practice in Guabe Bets. This implies that independent learning and group learning are given in harmonized way. This might be a good lesson for modern educational practices in Ethiopia.
The other Qene teacher is also reported the same idea about Qene "Negera" approach. He said, During Qene 'Negera' each student presented his Qene first to the tutors before presenting it to Yeneta. The tutors listen carefully and provide feedback on the use of language, the right number of words, phrases, verses, and grammar arrangements, pointing out mistakes ranging from inconsistencies between nouns and adjectives, nouns and verbs, feminine or masculine, and the mystery of the Qene, whether it is plain or harmonized within the story, and judging to what extent the Qene presented is adequately illuminating. If the presented Qene is satisfactory, the tutor decides whether the student should prepare and present his work to the teacher to get feedback. Finally, it was the responsibility of the teacher to decide the status of the student. The result implies that different stakeholders (senior students and teachers) have taken the responsibility for teaching and learning in Qene schools (Y2).
During the field work, I observed that after students presented their Qene to tutors and get feedback from their tutors. They were call up on by their teachers to present their Qene. The student delivered their Qene in front of the teacher and students one by one. Yeneta asked to repeat it. Then translate to Amharic. The comments and questions were forwarded. If the presented Qene was not satisfactory to the expected level of the student the teacher raised some questions and there was dialogue and debate among the students. Finally, Yeneta provided comments for further improvement of the presented Qene. In Qene Bet education, everything is freely expressed. The presented Qene was seen from different directions. The novelty, the language, the meaning, the presentation style, and other requirements of Qene composition was seen and evaluated critically. There was no room for mistakes. At the end, a lively discussion ensued among students. Each Qene was analyzed. Grammatical errors, eloquence, originality, depth, and presentation were discussed. Some students resisted criticisms and defended their Qene with determination and this was conducted with humility and respect to students and Yeneta. Yeneta paid close attention to students' defense and gave chance for advanced students for further discussion. After a thorough discussion was held among the students, the presenter (Qene "Negari") or the teacher was expected to take comments by advanced students. Yeneta, seriously attended the responses of advanced students (co-teachers) when they answered questions, synthesized comments, and extended incisive questions and probes. This was how Yeneta evaluated students' performance and promoted them to the next level.
According to the researcher observations and interviews with teachers and students, during the oral defense session, a student walked to the front of the classroom, crossed his shemma (cloth) in front of his shoulders, stood in front of Yeneta, and presented his new Qene orally in the Geez language while watching Yeneta for comments. Yeneta, on the other hand, instructed the student to repeat the Qene by saying, "መልሰው" (repeat) to see if the student understood it completely. The learner repeats his Qene word for word in Amharic, interpreting the gold and wax (hidden and surface) meanings of the offered Qene. The presenter was then given the opportunity to get feedback and modifications from Yeneta and senior students. All the students in the classroom, as well as the teacher, participate in commenting, asking questions, and discussing in order to improve the presented Qene in terms of novelty, language, depth, meaning, presentation style, and other Qene composition requirements. If the presented Qene was brand new and constructed according to the Qene composition rules, Yeneta praised him and told him to move on to the next level, but if it wasn't, he urged him to take it back and work with tutors to improve it. In Qene Gubae Bet schools, this is the teaching, learning, and evaluation culture. As a result of this teaching and learning processes, it is clear that Qene's "Negara" method incorporates a variety of teaching and learning strategies. For instance, oral defense, peer assessment, translation and interpretation, discussion, debate and questioning are some of the teaching and learning strategies in Qene "Negera" pedagogical approaches. These strategies are the major features of student centered methods of teaching and learning. This implies that Qene Gubae Bets applied student centered instruction.
In the teaching and learning processes of Qene schools, the researcher observed that adequate support was given to a student by the teacher and tutors when performing a task or presenting their Qene. The support usually comes in the form of asking questions and providing oral feedback, examples, and explanations. The support is designed to help students enhance their abilities, skills, and knowledge of Qene and its components. The primary purpose of support is to assist students in becoming self-sufficient learners. As I have seen, students' learning support can be supplied to individuals or cooperative groups of students. As a result, this evidence suggests that scaffolding is a concept and application in church education, whether in individual or cooperative learning situations.
In the field observation, the overall teaching-learning process of the Qene Gubae Bets was organized in groups. Therefore, the Yenetas (Qene Teachers) of the Gubae Bets believed that group learning strategies are important for both teachers and students. This was expressed by every member of the participants who were ready to help each other to realize the learning goals of their education. Furthermore, conducting group discussions and making arguments were practiced throughout the teaching-learning process of all activities done by the Qene Gubae Bets.
From the preceding data, the researcher understand that the methods of teaching and learning in Qene Bet education are based on cooperative approaches and learning for understanding. The dominant methods of instruction employed in Qene Bet education appeared to be collaborative, interdependent and even at times individualized addressing individual differences since there is no oblige that bother the pace of the individual learner. Lessons were also conducted based on flexibility to meet the need of the learners as far as possible. Other than the team spirit observed in the instructional process, I am impressed especially in the principles of the Qene Bet schools that each student in advanced level has to assign to teach the lower levels("እርስበርስመማማር"). Therefore, from the data analysis of Qene "Negera" teaching and learning approaches, one can deduce that various pedagogical strategies are applied in the instructional processes. For instance, questioning, discussion, argumentative oral defense, self and peer assessment, peer teaching and scaffolding, critical analysis and interpretation, critiques, and reflection, which are the principal strategies of active learning. Thus, group dynamics, peer support, and collaboration culture are nurtured in Qene schools. In addition, students learn the curriculum by their own pace and approach. This implies that active learning strategies are widely practiced in Qene schools. Therefore, the Qene "Negera" pedagogical approach practices might have its own lesson for formal educational practices of Ethiopia. Especially, peer teaching and assessment practices are good lessons for our education system.

The pedagogy of "Qene' Zerefa" (ቅኔ ዘረፋ)
Qene "Zerefa" is one of the teaching and learning approaches where senior students and Yenetas orally presented their original Qene once or twice a week in "Mahiber Bet" (common classroom). During field observation, the researcher observed that the Qene "Zerefa" approach's teaching and learning processes conducted by senior students and Yenetas. Senior students and teachers were in charge of the session. In the evening session, the facilitator students clapped their hands and the students began to gather in "Mahiber Bet" (common classroom). Yeneta entered and began his blessing, "In the name of the Father, the Son, and the Holy Spirit." If the Qene "Zerefa'session is for Yeneta, one senior (advanced) student was chosen, he rose up and made the sign of the Cross with his shemma, they called as 'አዘነጎጃም'(a traditional cloth common in Gubae Bets) on his breast and over his right and left shoulders. The selected student stepped to the middle of the group and stood in front of Yeneta. Yeneta presented his original Qene in front of the students. The selected student repeated the teachers" Qene three or four times, and the students repeated them after him. In the same way, Yeneta orally presented three or four Qene in the same session. The students tried to think and discuss on Yenetas' Qene for the whole day and night on its wax and gold meaning of the presented Qene. They question themselves, debate each other, translate and interprete the Yenetas' Qene.
On the next day (program), what they called it as"የትርጉምናየማመስጠርከፍለጊዜ" a program in which Yenetas and senior students tried to translate Geez Qene into the Amharic language, and the hidden and apparent meanings of each Qene that were presented before. In this session, Yenetas and students debate and discuss in a group the hidden and apparent meanings of their Qene which were presented in the previous classroom session. In particular, there is hot debate among students and yeneta regarding the secret meaning of the presented Qene. Very advanced students (Qene "Zerefi" or co-teachers) provide their constructive feedback. As I have observed during Qene "Zerefa" session, students are highly motivated and energetic, and they freely move from one corner to the other corner while they are at Qene "Zerefa" session. Even in this session, I have observed that the other students who have not presented their Qene try to present their Qene over the presenter; what we call "Qene Neteqa"(ቅኔነጠቃ), which is a very common culture in Qene Bets during Qene "Zerefa" session. According to Qene teachers' and students' interviews, as well as FGD with students, "ቅኔነጠቃ" is a common way of learning in Qene Gubae Bets. This happened when the other students tried to present the Qene from the other perspective. This implies that in Qene "Zerefa" session, students' creativity, seeing things from different perspectives, critical thinking, debating, translation and interpretation, and questioning are common pedagogical strategies practiced in Qene Bet education. These pedagogical elements are the core basic features of student centered and deep learning approaches. Therefore, the current education system of Ethiopia, which mainly uses teacher centered pedagogical approaches, can draw lessons from Qene "Zerefa" pedagogical approach in Qene Gubae Bets.
In the next session of Qene "Zerefa", four or five senior students were expected to present their original Qene. During this session, Yeneta and other students listen very carefully to the presentation and the translation of the Geez Qene into the Amharic language. After Qene "Zerefa", the teacher posed questions, comments, and provided opportunities for classroom discussion, debate, and dialogue with the presenters. Finally, a critical assessment and evaluation of the presented Qene was done. This was done to enrich and qualify Qene "Zerafi" (presenter) experience and knowledge.
In this regard, one of the Qene teachers explained Qene "Zerefa" approach as: It is the effort of the student to produce a new Qene,which is unsaid,unheard,unseen,unknown,and unexpected and orally presented in front of students or other social,political,cultural and religious events (Y2).
The idea of the teacher discloses that at the Qene "Zerefa" level of Qene education, teachers and students are expected to bring original and new Qene to Gubae Bets. It was also indicated that Qene poems are expected to express social, cultural, economic, political, and religious events. This implies that contextualization of teaching and learning is a common practice in Qene Bet education.
Supporting the above idea, one of the Qene students said that in Qene "Zerefa" approach, the student expresses new knowledge using his previous knowledge that best describes the situation in sem ena work (wax and gold) model (QS2).
In Qene Bet education, students assigned different roles in the teaching and learning processes. Students who are assigned as Qene "Zerafi" by their teacher are the most advanced who could qualify to teach after completing the last stage of Qene. These students are completing all the levels of Qene and taught a few more years under the supervision of Yeneta to become a Qene teacher. This was done for the purpose of enriching their knowledge and experience. After a year or two years of further education and providing service as Zerafi (assistant teacher), they were finally eligible to teach with the blessing of their own teachers. However, before they graduated Qene'Zerafi' students are evaluated by external examiners (ማስመስከር) what we call in modern education culture COC. This is the culture of higher education levels of church education. This indicated that there is a concern of Quality education of teachers in church education. Therefore, this experience can be taken and effectively implemented for teacher education systems in Ethiopia.
From the preceding findings, therefore, it is not difficult to understand that critiques, translation, critical interpretation, questioning, self and peer evaluation, argumentative public oral defense ("በአደባባይመመዘን"), contextualization of learning, creativity and reflection are well practiced pedagogical approaches in Qene "Zerefa". This implies that Qene Bet schools have practiced learner centered pedagogies. Thus, indigenous pedagogical practices can be seen as an alternative to formal school pedagogical practices, and they should be incorporated into the Ethiopian education system.

Pedagogical implications
The following sessions showed some basic practices of Qene Gubae Bets that could be a lesson for modern education system of Ethiopia.

Cooperative learning on student engagement
Nowadays, lack of student engagement is a widespread problem in Ethiopian Education system. Research findings indicated that student-centered teaching is one way of promoting student engagement, and cooperative learning is another; but in Ethiopian schools student-centered instructional methods and cooperative learning are not effectively implemented. Although the employment of innovative teaching and learning is emphasized in the policy and teachers are encouraged to use student-centered teaching methods, traditional lecture methods, in which teachers talk and students listen, still dominate most classrooms in Ethiopia (Derebssa, 2006). However, the findings of this study revealed that cooperation exists when individuals work together in a group in order to promote both their individual learning outcomes as well as the learning outcomes of their peers in Qene Gubae Bets. In Qene Gubae Bets the teaching-learning process is started by the regular assignment (the next lesson) posed by the Yeneta (Qene teacher) to be worked mainly in groups. To accomplish the daily lesson, it is expected to study the topic individually before everyone is engaged in the cooperative learning activity. This indicates that, first, the learner accepts (considers) the regular assignment as his or his group's permanent task. Second, it can be used to provide opportunities for the students to develop habits of reading and to work independently, thereby developing in them self-reliance and initiative. Every group member also knows he is accountable for accomplishing the learning activities and doing his share in the group discussion. In line with this, stated that cooperative learning methods are most likely to enhance learning outcomes if they combine group goals with individual accountability. Thus, in modern schools, teachers are required to give great attention to providing group activities that will result in great accountability and responsibility among members of the groups.

Peer teaching and peer Support
Group dynamics and peer support are unique in Qene Bet's educational culture. Students at different Qene levels (i.e., beginners, intermediate, and advanced) learn together. With this arrangement, a peer support and collaboration culture is nurtured. The system makes senior students (or fast learners) responsible for supporting (tutoring) their juniors (or slow learners). The system also addresses fast learners as they are given additional tasks. This could be taken as a good experience for modern education

Scaffolding, self-paced and reflective learning practices
The results of the study have also shown that in all Qene pedagogies-Qene "Qotera", "Negera", and "Zerefa"-scaffolding, reflective learning, and pace in learning are practiced. For example, Qene teachers and tutors can support students through scaffolding by modelling, directing, questioning, giving feedback, and providing reinforcement while students are learning individually or cooperatively. Students also learn through questioning, critique, inquiring, and self-assessment while studying in Qene schools.
The findings of this study indicated that in Qene Bet schools there is multigrade classroom organization. In this organization, students are at different levels of Qene ranging from the lower level Gubae "Qana" to the highest level of Qene. A student at Qene Bet is allowed to work at their own pace. Self-paced learning can help the student become responsible for his/her own learning. Selfpaced learning is a method that allows students to work at their own pace and move on to a new topic when mastery has been reached on the previous topic, or skip topics if the student can demonstrate mastery through the teacher's oral assessment. In each of the Qene pedagogical approaches (Qene Qotera, Negera and Zerefa) students do not learn at the same rate; rather, students are allowed to learn at their own pace and take control of their learning. The students can work independently or in small cooperative groups. Students can ask for a lesson when needed from the teacher or preferably from their peers, and they are free to help them. The teacher is the facilitator of learning, not the main focus. Self-paced learning allows a student to advance when ready, while other students may continue to work on a topic longer. In short, students advance, but not necessarily at the same pace. Self-paced, individualized learning teaches students to manage their own time and to learn on their own. This might have implications for "modern" schools, from pre-primary to higher educational practices in Ethiopia. Therefore, the researcher believes self-paced, individualized learning can be more successful than whole-class instruction in Ethiopian schools.
The other findings of this study indicated that students also learn through questioning, critique, inquiring, and self-assessing while studying in Qene schools. The literature also supports the results of this study as reflective learning practice is a matter of careful thinking, examining learning and processing one's own experiences (Ghaye & Ghaye, 1998). The findings revealed that Qene instruction demands great use of the imagination and the students' creative minds and reflective thinking. These teaching and learning strategies played a role in the facilitation of higher order thinking, deep understanding, imagination, and problem-solving skills, all of which are consistent with the core ideas and principles of constructive learning theory and deep learning strategies. Therefore, the teaching and learning environment of the Qene schools gives students opportunities to evaluate their learning, promote learning by themselves, develop their understanding, and facilitate selfmonitoring and self-assessment. Therefore, the self-assessment, peer assessment, and reflection practices of Qene Gubae Bets could serve as a lesson for modern education in Ethiopia.

Flexible, differentiating instruction
Differentiated instruction was a common practice in Qene Gubae Bets. Upon observing the Qene Gubae Bet classrooms, there were numerous instances where students were working on the different levels according to an individual student's ability level and needs. Teachers were willing and had implemented different instructional strategies to present the curriculum to the students. They adjusted courses to meet the needs of the students. This differentiation appeared to foster student engagement and learning of all the students included in the classroom. Almost every participant that was interviewed and discussed in FGD described the different ways Qene teachers adjusted, modified, or differentiated their instruction to meet the needs of the students in their classes. These methods of differentiating instruction were also evident during observations in all three Qene Gubae Bet classrooms. Some students worked in groups, others on their own, and some received assistance with the composition of Qene. Therefore, Qene Gubae Bets instruction is too flexible and differentiated in terms of its approach.

Engagement opportunities
From my observation and practice, in the current educational system of Ethiopia, teachers have authority and dominate the learning process, using most of the time for knowledge transmission. As a result, students have limited opportunities to practice skills and to learn through interaction, discussions, brainstorming, and thinking. They mainly depend on the teacher. However, the findings of this study revealed that in Qene Gubae Bets, the role of teachers is that of role models and coaches. As I have observed, a Qene teacher is a coach. The teachers enhance the effectiveness of learning in fostering student centered approaches. In Qene pedagogical approaches such as Qene "Qotera", "Negera", and "Zerefa", students are given different opportunities to use the learning time, explore their environment, and make sense of the content. This is crucial to creating new Qene. Such learning environments encourage students to think and interact with each other and with the environment. Therefore, modern schools can draw lessons from Qene Gubae Bets.

Self-directed learning
Learners in Qene Bet are ready to learn and to attain education effectively and efficiently without being pressurized by any person with intrinsically motivated and encouraged manner. As the findings from interview responses, FGD and observation revealed that the learners do not anticipate teacher's presence in the Gubae-Bet as students from it learn and start to teach their own contents of education by peer leading groups. Therefore, learners in Qene Gubae Bets are ready to learn at any time without teachers as they are responsible for everything.

The pedagogies of qene gubae bets
The educational system and its teaching and learning processes of EOTC schools were criticized by some contemporary modern education scholars in Ethiopia as being conservative and having low standards (Birhanu & Deneke, 1995;Ferede & Haile, 2015;Girma, 1967). For instance, Birhanu and Deneke (1995) explained that the contents of EOTC teaching were theological and emphasized memorization and rote learning as the learning process and delayed innovative activities in the secular world with its rigidity. In the same vein, Girma (2000) found that the teaching approach in EOTC education encourages dependency that is, underestimating the inventiveness, curiosity, critical mindedness, freedom of thinking and action that were desirable in the secular life of society, compared to the contemporary practice of education in Ethiopia. Similarly, Ferede and Haile (2015) explained that the teaching and learning of church education was based on rote memorization, and the content of the education system did not develop the understanding of the innovation, critique, and imagination of students. Scholars like (Levine, 1972;Teshome, 1979) also indicated that the pedagogical approach used in the traditional church education system was highly dependent on repetition, transmission and rote memorization. Similarly, Hailegbriel, 2003) in his findings indicated that church school students were not active in their learning; they simply tried to memorize word with word-the stock of knowledge which was handed down by their teacher. In contrary to these studies and literature, the findings of this study indicated that Qene Gubae Bets (poetry schools) have practiced their own unique pedagogical approaches, such as "Qene Qotera," "Qene Negera" and "Qene Zerefa" that apply different interactive methods of teaching and learning.
This study indicated that Qene Gubae Bet teachers have practiced different active learning strategies in all levels of the Qene Bet education. That is, Qene Gubae Bets apply different teaching and learning strategies in their unique pedagogical approaches (Qene Qotera, Negera and Zerefa). The findings revealed that the pedagogical approaches of Qene Gubae Bet schools involving highly repetition, memorization with understanding, translation and interpretation, one-to-one tutoring, discussion, questioning, cooperative learning, and individualized instruction (pace learning), peer learning, independent study (self-directed learning), mentoring, reflection, constructive scaffolding, argumentative oral defense, visualized learning (mediation), peer assessment (ተወጠር) and self assessment.This showed that the methods of teaching and learning employed on the different pedagogical approaches of the Qene Guabe Bets do not only depend on rote memory. The pedagogical approaches of Qene Gubae Bets facilitate higher order thinking, deep understanding, imagination and problem solving skills which are consistent with the ideas of some Ethiopian scholars (Mulugeta, 1959;Yirga, 2013). For instance, Mulugeta (1959) and Yirga (2013) argued that the pedagogical approaches at Qene Bet schools appropriate to develop students' understanding, creative mind of the students, great use of the imagination and reflective thinking. The findings of this study also supported by Getachew (2021) findings indicated that the church scholars have practiced active learning methods of all levels of the church schools. That is, teachers used independent work, micro teaching, creative work, critical thinking, active listening, peer tutoring, group discussion, brain storming, and loud speaking. This showed that the methods of teaching employed on the different levels of the church education do not only depend on rote memory. Moreover, supporting this idea, Ethiopian scholars (Marye & Boudreau, 2010;Mersha, 2018) argue that church school education is not based on simple memorization except at lower levels In addition, the findings of this study are also consistent with the core ideas of constructive learning theory and deep learning strategies. In Qene Bet education, the nature of the teaching and learning model of sem ena work (wax and gold) requires students to search and create a new Qene (poetry) that has not been heard and said before. Qene Bet schools, therefore, have a deep learning approach that requires higher-order thinking skills such as analysis, synthesis, and evaluation, and this consistence with deep learning approaches that focuses on understanding and critical thinking. As a result, the Ethiopian formal education system, which predominantly used a teacher-centered approach could benefit from the pedagogical practices of Qene schools, which emphasize a student-centered approach.
In relation to this finding, Selamsew (2017) and Chaillot (2002) explanation, senior students, though it was the churches tradition for a long time, offer academic assistance for at least one of the junior students among new entrants up until the student completes his study in the schools (peer teaching).
The results of the study also showed that Qene Bet education's teaching and learning methods are based on cooperative and individual learning approaches that require learning for understanding. As a result, in all Qene Bets' pedagogy; Qene Qotera, Qene Negera, and Qene Zerefa approaches, scaffolding, cooperative learning, reflective learning, and pace learning strategies are well practiced. For example, teachers and tutors can support students through scaffolding by modeling, directing, questioning, giving feedback, and reinforcing them while they are learning in cooperative or individual learning environments. Students also learn through questioning, critique, inquiring, and assessing themselves while studying in education at Qene Bet and these are the features of reflective learning. By raising important questions about the "why" and how" of composing Qene, Qene Bet teachers also promote reflective learning practices. The literature also supports the results of this study as reflective learning practice is a matter of careful thinking, examining their learning and processing one's experiences (Ghaye & Ghaye, 1998). Therefore, the teaching and learning environment of the Qene Bet schools gives students the opportunity to evaluate their learning, promote learning by themselves, develop their understanding, and facilitate self-monitoring and self-assessment.

Conclusions and implications
Based on the findings of the present study, the following conclusions are drawn: First, as indicated in the findings of the study, the Qene Gubae Bets environment and the educational processes facilitate students to produce new knowledge using Qene (poetry) as a tool. The Qene Bet education encourages students to reflect on their understanding of reality through its unique pedagogical approaches (Qene Qotera, Negera, and Zerefa). Qene Gubae Bet teachers have practiced different active learning methods at all levels of Qene education. That is, they used repetition, memorization, questioning, translation, independent work, group discussion, peer grouping, peer teaching, and one-to-one tutoring. Self and peer assessment, reflection are also some commonly used methods of teaching and learning in Qene Gubae Bets. The finding implies that in Qene Gubae Bets, the teaching and learning processes are more participatory and active.
The findings of this study have numerous pedagogical implications. For instance, from the pedagogical approach of Qene schools, modern education practitioners in Ethiopia should take as a lesson the practices of differentiated education, reflective learning, scaffolding, cooperative learning, and authentic assessment, as these are challenges from primary to higher education in the Ethiopian context.