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I also think that they should report the diverse range of cultural practices which emerged from the Digital Youth team's large scale ethnography of teen's on-line lives and the kinds of practices which seem to support robust informal learning outside the classroom. Unfortunately, this research ended up on the cutting room floor. Some of it is on the web. None of it is in the program.

We might talk about the ways that voice-over narrators carry much greater weight in our response to documentaries than the subjects they are drawing upon

We might talk about conversion narratives such as the way Rushkoff deploys his own shifts in thinking to add greater credibility to his current position in the classic "once was lost but now am found" tradition of religious witnessing.

We might talk about notions of juxtaposition -- the ways that each positive claim is followed by a critical perspective, while for the most part, people who are more sympathetic to new media practices are not allowed to interject or challenge claims made in the more critical segments.

As someone who taught at MIT for 20 years, I scarcely recognized the place depicted on the documentary -- I certainly would have no trouble creating a documentary which arrived at the exact opposite conclusion about what was going on when those students used their computers in the classroom.

Critics of new media are allowed to make unqualified statements, while advocates are shown to be more equivocating. The result of such practices over time has served to polarize the conversation -- so we are either for or against digital media, it is either good or bad, rather than allowing a meaningful discussion of its potentials and risks, its benefits and problems, which might allow for us over time to find common ground and act meaningfully in response to a situation none of us fully understand.

I am struck by how consistently the documentary connects new media practices to hot button issues within the demographic which is most apt to watch PBS -- framing digital media in opposition to books, say, or linking it to the military or to corporations.

You had a chance to do so much more than this -- creating a context where serious thinkers with a range of different perspectives can talk through their differences and try to arrive at a more nuanced understanding of a complex situation. I believe the website did this. I believe an online conversation may do this. I don't think the documentary does. What does this tell us about television as a vehicle for serious reflection? What does this suggest about the value of the kinds of social spaces for open ended inquiry and discussion digital media at its best can provide? For example, what does it suggest about the need of television to compress for time and the potential of the web to offer unlimited material?

It is nonsensical to make a judgement about whether the web is good or bad. The web is. How do we use it in a way which maximizes the benefits and lowers the risks?

transfer lectures and course material

"The good thing was that you could listen to a section over and over again if you wanted to review it," Clemen says. "There were a few podcasts that I had to review a couple of times. I could write out what he was saying and listen to what he was saying again." Reviewing came in handy, they all say, especially during project or exam times. "[With the podcasts], I've got more material to go back to if I wanted to review that module," Clemen says. "Whereas with the rest of the material, I just have some PowerPoint and my own notes."

The trick, students say, is to make sure that there is something to gain by attending class and downloading the lecture.

the material has to be relevant to the rest of the course. Otherwise, it's just a cool technology to have." Material should have a clear connection to the actual course, making a seamless transition between face time and the online realm.

Students stress the need to keep audio and video concise and engaging.

ust because a student totes an iPod on campus doesn't mean that the student is podcast-savvy.

"There aren't any time constraints. Your podcast doesn't have to be an exact amount of time. You have carte blanche to change the format and grow your show." He also helps capture audio from guest speakers so that the programs can be

n to the guest lectures while on the bus, at the gym, or in their dorm rooms. Still, Stein never felt the urge to skip class. "It was nice to know that if you missed class, you could record the lectures," she says. "But the iPod didn't encourage you to miss class. There's not a chalkboard that you can see or problems that you can see worked out. I think more people show up in a [podcasting] course because it encourages more interaction."

"It's much better than writing a paper. It's more interesting, much more fun, and much more creative. You get a lot of time to work on it, and it's more collaborative because you're working with other people. You're creating the performance as you go and then continuously working on it." Creating a podcast didn't mean less work, he says.

Though her goal was to increase learning for her peers in the anatomy course, she found that creating the material was a boon to her own learning. "As a student creating the podcasts, I had the chance to learn a lot more than I would have taking a course," she says. "It's about learning how to teach the material and how to make a narration out of it. You have this intimate knowledge of the material, and now you know how to show the different sides of an issue."

I don't want [the podcasts] to overlap with lectures too much; I still want people to go to the lecture. This is a very relaxed way to get the information to them. They can do it on their own time and download it whenever."

Lévi-Strauss invites us to consider literary freedom (or, more generally, "book culture") as a spandrel in the sense that Stephen Jay Gould employed the term: something that evolves not towards its own end, but because it doesn't impede (and may in fact support) other forces. I think Lévi-Strauss's hypothesis is interesting to consider because it posits our present book culture as an exception, rather than something that naturally happens because of the flow of economic or historical forces.

For a piece entitled "This Progress," Sehgal emptied the spiral ramp of the Guggenheim of its art: the visitor ascending the ramp was met by a small child, who asks you to explain what you think progress is. You do this as best you can; there's a back and forth, and this conversation carries on up the spiral. At a certain point, you're met by a high school student, who continues the conversation; then a young adult; and finally an older adult, who walks with you to the top-most point in the Guggenheim. There's a great deal of careful choreography going on, so the conversation breaks and remakes itself across your offerent interlocutors – but what's centrally interesting about the piece is that the visitor is engaged in a sustained conversation with strangers about the idea of progress. There's something deeply strange about this: post-college, we so rarely engage in conversations about abstract ideas. It's equally odd to be engaging with people who aren't your age: the way on talks to a six-year-old is necessarily different from the way one talks to a sixty-year-old. This can be deeply engrossing: on a visit a few Mondays ago, my friend Nik and I went up (with others) and down (together) five times in four hours.

Going up the spiral with a friend doesn't work as well as you might expect: the dynamics of a conversation with a stranger are very different from a converstion with a stranger and a friend.

One quickly discovers that what happens when one ascends the spiral is different every time, though the structure is constant. Some conversations are interesting; some are less so. Some are over quickly; some carry on so long that you worry that you've fallen out of the piece entirely. While some of the rules can be easily understood

some aren't so obvious.

One quickly discovers the limitations of language: progress, we think, is the idea that things move forward, but that doesn't explain why something in front of something is naturally better: it's simply a structure of our thought that we construe things in front of us (or above us) as things we aspire to in some way. It's hard not to think in this way when ascending a ramp, though weirdly the ramp as metaphor doesn't seem to arise.

k wanted to know, were we essentially different from the Greeks?

Greek professor

The difference, the man finally confided, was that the Greeks didn't have our idea of progress. He thought they were probably happier because of that.

why was there the this in the piece's title "This Progress"? Perhaps it's because progress only exists as an idea when we lend credence to it: our own personal idea of progress rather than something that exists naturally. Awareness of this is important. We need to interrogate the idea of progress, both in terms of what we believe and what society around us believes. Too often we're simply swept along by the flow of time. The power of the idea – the power of the thought experiment, whether Lévi-Strauss's questioning of the goal of writing or Sehgal's questioning of progress – is that it allows reclamation of agency.

“People were not really that interested in Twitter until Thaksin started using it,” said Ms. Poomjit, the Internet freedom activist. “He made it a trend.”

The launch this year of Google Voice — representing as it does a free alternative or complement to costly language laboratory recording hardware and software — has profound and exciting implications for student engagement in general and the confluence of language instruction and cell phone technology in particular. The proliferation of cell phones among today’s students combined with the development of such new computer-mediated communication tools allows teachers to engage students in new ways in and out of the classroom.

My Google Voice number has served primarily as a messaging service students call (sometimes spontaneously during the instructional period, more often outside of the classroom) to record dialogues, poetry, even song, either individually or in pairs. These recordings are stored on Google servers, but can be downloaded and posted on course management pages (Moodle, Blackboard, Sakai, etc.) or podcasting, blogging, or social networking sites (I post particularly good recordings on my Spanish Facebook page).

maximizing student engagement during the class period is essential, as many students work and do not practice outside the classroom setting. Without getting into the debate over the front-end need for considerable comprehensible input, as a practical matter many students see paired work time (particularly in larger classes) as social time, which can lead to student-teacher conflict (no explanation needed).

for lower level classes I can instruct my students to form small groups and, within a given time frame, call my Google Voice number and record a narration of an illustration or picture sequence. In the higher level classes, I can ask groups to come up with a succinct recorded comparison/contrast analysis of two different perspectives (textual and/or auditory) on a given subject. Either way, embracing whole language oral output turns the focus from the particulars of language and writing to whole language and pronunciation. It also allows for efficient instructor identification of common problem points.

It is generally accepted that students work harder and become more engaged and invested in activities and assignments that might be publicly posted (on the Internet or otherwise). My own experience shows that students required to record speech of any kind in a computer laboratory setting spend considerable time preparing prior to recording. The very act of recording their voices — creating a permanent record of their speech — instilled a strong desire to perform well. In short, the act of recording increased students’ investment and engagement in the learning process.

on a post-recording survey of a Spanish 3 class of 21 students, I asked students to respond anonymously to the following survey question:“I practice my Spanish pronunciation before calling Google Voice… not at all once more than once repeatedly”A total of 89 percent of the 21 respondents answered either “b,” “c,” or “d,” with 26 percent responding “repeatedly.” Among the more entertaining and pertinent written comments offered on the anonymous survey were the following: “AHH!! I feel smart because I actually practice a lot before I call.” “It makes me nervous having to record, but I practice a lot to help me get over that.” “I do not do the Google Voice because I don’t want the whole class to hear me.”The final comment clearly referred to my tendency to play recordings for full class feedback — food for thought. Is that a motivating or inhibiting factor? It probably depends on the student.

A student who was frustrated at his performance in Spanish and was beginning to exhibit some anger management issues received the following Spanish translation of a Ralph Waldo Emerson quote via text message through Google Voice: Por cada minuto que estás enojado, pierdes sesenta segundos de felicidad. I did not supply a translation

The access that I had to that student combined with the ease and speed of communication presented by Google Voice solved more than a pronunciation problem; it likely helped me head off a building class management issue by engaging that student on his terms outside of the classroom setting.

“I have a student who hasn’t done any homework this quarter, and out of the blue he sent me a goofy text message to my Google Voice number — completely unrelated to Spanish — something like “I hate this rain”— and, being the nerdy teacher, I texted him immediately back in Spanish: “No me gusta la lluvia tampoco.” One day later, he walks in for the first time with his homework and makes a big production about turning it in. I can’t help but feel that the personal connection of texting helped him remember — and actually want to do — the work for my class.”

Surprisingly, these “irredeemably unreachable” students have proven highly receptive to the notion that their cell phones can and should be used for educational purposes. Figure 2, for example, shows a fairly typical SMS exchange on an oral homework assignment for intermediate level students. While not all students will text back when I supply SMS feedback, those that do, like this one, tend to be looking for specifics and positive reinforcement. How is this additional engagement and interaction bad?

Elite schools have spent vast sums of money on expensive language laboratory hardware and software as an approach to active engagement in the language learning process. They have provided their students with the latest and greatest in computer-assisted (language) learning and computer-mediated communication tools, at considerable cost.

To Orange, I will show an actual example of a map in my next full post and explain more about the parameters that are given and what the students fill in themselves. You raise a much more important question though, about the necessity of simplifying in order for the simulation to work. This aspect of the simulation almost led me to abandon the whole thing as I started to think it through and plan for it. Instead I found two ways to deal with it: 1. I challenge my students to tell me where the simulation is oversimplified and make their own case for how the simulation should change for the next time it is performed. This way they are not simply accepting our imaginary world “as is” and are instead actively thinking about how the real world works and how we may have misrepresented it in our simulation. (Even if the simulation fails miserably, it has succeeded in getting students to think about how the world works!) 2. I encourage the students to use the simplification as a canvas on which they can build and/or interpret complexity. In a lecture format I only have so much time to cover the effects of colonization – perhaps 50 minutes – not enough to really explore all of the different facets. In the World Simulation I can encourage each student to think about how colonization would affect their culture in multiple ways and at multiple levels (e.g. infrastructure, social structure, superstructure). Sometimes this is to complex to be incorporated into the simulation, but they are asked to do a reflection paper immediately following the simulation in which they write their own “cultural history.” This written format allows them to explore some complexities they might not have had the time or means to express in the simulation.