Group items tagged

The level of perceived challenge The type of rewards or recognition available The context or content used for practicing and assessing skills The tools used for information gathering or production The color, design, or graphics of layouts, etc. The sequence or timing for completion of subcomponents of tasks

it is important to build in periodic or persistent “reminders” of both the goal and its value in order for them to sustain effort and concentration in the face of distracters.

Prompt or require learners to explicitly formulate or restate goal Display the goal in multiple ways Encourage division of long-term goals into short-term objectives Demonstrate the use of hand-held or computer-based scheduling tools Use prompts or scaffolds for visualizing desired outcome  Engage learners in assessment discussions of what constitutes excellence and generate relevant examples that connect to their cultural background and interests 

Mastery-oriented feedback is the type of feedback that guides learners toward mastery rather than a fixed notion of performance or compliance.

Provide feedback that is frequent, timely, and specific Provide feedback that is substantive and informative rather than comparative or competitive

There is no question that historical eras favor certain personalities and types, and the age of the collaborator is here or coming, depending on where you sit. The era of trusted authority (Time magazine, for instance, when I was young) is giving way to an era of transparent and collaborative scholarship (Wikipedia). The expert is giving way to the collaborator, since 1 + 1 truly equals 3 in this realm.

The combination of 1) an increased ability to work on specialized topics by gathering teams from around the globe, and 2) the diversity of those collaborators, should bring with it an incredible amount of innovation.

That anyone, anywhere in the world, can study using over the material from over 1800 open courses at MIT is astounding, and it's only the start.

I believe that the read/write Web, or what we are calling Web 2.0, will culturally, socially, intellectually, and politically have a greater impact than the advent of the printing press

a study that showed that one of the strongest determinants of success in higher education is the ability to form or participate in study groups. In the video of his lecture he makes the point that study groups using electronic methods have almost the exact same results as physical study groups. The conclusion is somewhat stunning--electronic collaborative study technologies = success? Maybe not that simple, but the real-life conclusions here may dramatically alter how we view the structure of our educational institutions. JSB says that we move from thinking of knowledge as a "substance" that we transfer from student to teacher, to a social view of learning. Not "I think, therefore I am," but "We participate, therefore we are." From "access to information" to "access to people" (I find this stunning). From "learning about" to "learning to be." His discussions of the "apprenticeship" model of learning and how it's naturally being manifested on the front lines of the Internet (Open Source Software) are not to be missed.

"differentiated instruction" a reality that both parents and students will demand.

sites that combined several Web 2.0 tools together created the phenomenon of "social networking."

From consuming to producing * From authority to transparency * From the expert to the facilitator * From the lecture to the hallway * From "access to information" to "access to people" * From "learning about" to "learning to be" * From passive to passionate learning * From presentation to participation * From publication to conversation * From formal schooling to lifelong learning * From supply-push to demand-pull

The Answer to Information Overload Is to Produce More Information.

Participate

Learn About Web 2.0. I

* Lurk.

Teach Content Production.

* Make Education a Public Discussion.

* Help Build the New Playbook.

We've spent the last ten years teaching students how to protect themselves from inappropriate content – now we have to teach them to create appropriate content. They may be "digital natives," but their knowledge is surface level, and they desperately need training in real thinking skills. More than any other generation, they live lives that are largely separated from the adults around them, talking and texting on cell phones, and connecting online.

Those of you with suggestions of other resources, please post comments linking to them

When these learners complete the program, they have competencies relevant to 21c life-- they can communicate, collaborate, access and integrate information from diverse sources using electronic libraries. It is an exciting way to teach and learn and it is the wave of the future so we need to gain the skills needed to make these educational experiences consistently meaningful.

Working with online instruction requires different techniques. An instructor online cannot usually look at a student's face and see that she isn't grasping the point, for example, or when she has fallen asleep. I can see why instructors would miss this type of face-to-face communication; online feedback is both less immediate and in some cases more direct. But a lecture can be truly engaging or enormously incomprehensible even for the student who moves to the front row to try to understand it all. Online learning can also reap huge results or can suffer from another set of equally mind-numbing problems.

I have to agree with jsalmons and bghansel. It's not the fact that a school is online or on-ground that matters. It's the quality of the educator that matters. I, too, have gone to and taught in Ivy League schools and found them to be a mixed bag, just as I've found online schools to be a mixed bag.

Yes, softshellcrab, discussion questions are the backbone of online courses. Are you telling me they don't play a role in on-ground education? Are you telling me that only talking-head lectures educate? Is there something wrong with students doing self-studying? Haven't you seen lecture content in online courses? I'm puzzled as to why you think critical thinking, Socratic reasoning/questioning, and constructivism are bad or can't be done online, but can on-ground.

The most (Stress THE MOST)primary issue with distance education is the degree of affective education taught.

We can use SKYPE, WIMBA or other "video" based education, but what we lose is the subtle differences of students and their interactions with others that makes it difficult to determine their level of character (highest level of affect).

Bill Gates may think we will have less seated instruction in the future (see another Chronicle issue elsewhere), but the backlash against online will be in the form of those who cannot interact and thus not obtain jobs (except in the places where it wont matter because none have any affect in that place).The bottom line is that we are losing a major portion of our education system in a pure online education format. Until we recognize how to better teach affective education with online, and more importantly assess that type of education, we will have major issues not only in higher education, but also in industry/business.And this is an open invitation for Bill Gates to discuss this issue.

"Quality on-line teaching is harder than regular classroom teaching, but poor on-line teaching is easier than regular classroom teaching."

But can I make it more specific - "Quality on-line teaching is harder (taking more time, e.g.)than regular classroom teaching of the same quality (in achieving the same extent of satisfaction in students, e.g.)?"

However, no one has mentioned the preparation required for quality online instruction. Some building blocks of good online programs are high quality/targeted content, flexible tools for development and delivery, engaging and interactive design, attentive and responsive instructors during the class, self motivated learners, and as always outcomes-based curriculum.

Networks are ideal as enhancements for all four of these essential activities of lifelong learners, and they enable us to model, demonstrate, practice, and reflect constantly and effectively.

“teachers who practice autonomy in their own professional development formulate heuristics for harvesting knowledge within their personal learning spaces, and thus stand a better chance of inculcating the desired behaviors in their students, thus increasing the likelihood of producing potentially autonomous and lifelong learners. But it is a percolative process.

The wiki allowed anyone (anyone could write on it, not just Webheads) to leave an email address if they needed an invitation, and those who had spare invitations would give one to someone in need. The system worked to organize a quick and robust Webheads Wave, a sandbox for teachers to try out the tool and to model and demonstrate and practice with one another.

Networks provide the framework for this to happen.

Pedagogy

Networking

Literacy

Paradigm shift results when many people in a community or network follow the same process of seeing things modeled and demonstrated for one another in such a way that after considered reflection and weighing of the old and new ways of addressing a problem, they gradually alter their practice.

Heuristics

hose with knowledge and those seeking it treat each other equally, often reversing roles frequently as seekers and providers of knowledge and content.

multiliteracies approaches

When the Writing for Webheads group of students and teachers formed in 1998, participants were distrustful of sending their pictures to strangers on the Internet, and even to reveal their real names.

Photographs and voice/webcam communications enable group members to see the human behind the text message and enhance bonds leading to a sense of community

Scaffolding one another’s practice by modeling to one another and answering each other’s questions

the evolution of social media has enabled the Webheads CoP to interact with others to become part of a much wider distributed learning network.

Siemens has long espoused the notion of connectivism, famously summarized as “The pipe is more important than the content within the pipe.” (Siemens, 2004, n.p.). Here, Siemens means that it is more important to nurture a system of connections between knowledgeable people (the pipe) than to be concerned with what these knowledgeable people know (the content within the pipe) since this content can be directed as needed to anyone with appropriate connections within the pipe.

Communities and networks help us to aggregate, filter, and assimilate this information into some kind of knowledge structure and then disseminate it throughout the community or network.

distributed learning networks (DLN’s), or personal or professional learning networks (PLNs), or personal learning environments (PLE’s)–all provide direct (and indirect) contact with many people in one’s network, each possessing a reservoir of knowledge which contributes to the entire pool of knowledge residing in the network. This can be accessed through listservs or sometimes almost instantaneously through Twitter or RSS feeds, or Skype, or instant messaging. Therefore the knowledge possessed by any individual, or node in the network, is the sum total of all aggregated knowledge within that network. It is to this that we ascribe the incredible power inherent in distributed learning networks which often comprise to some extent communities of practice.

Wenger, McDermott, and Snyder (2002, p. 6) promote the CoP model as an anecdote to the fact, as he puts it, that “increasing complexity of knowledge requires greater … collaboration; whereas … the half life of knowledge is getting shorter.”

the skill of leveraging networks is increasingly important in the 21st century in plumbing and aggregating knowledge when that knowledge base is forever changing at an increasingly accelerated pace.

or appropriate use of online social networks to be taught in schools, teachers themselves must be familiar with their impact on learning. One problem is that teacher-trainers without sufficient experience with technology and who are rooted in old-school methodologies are simply not modeling new age learning behaviors for their trainees by showing them how to reach out to networks.

research indicates that teachers don’t necessarily activate the knowledge they are exposed to in training curricula. The example he gave was on reverting to traditional methods rather than utilizing knowledge about communicative language teaching (Richards, 2009: 4), but the same applies to knowledge of technology.

In order for training in pedagogical affordances of networking to take hold it is crucial that teachers be trained not only in social media, but through its use. Those who use social media in their professional networking find this self-evident, but there is at least annecdotal evidence for the need for modeling by mentors.

teachers need to be shown the connections between their use of social media in their personal and professional lives. Glogowski and Sessums pointed out in their presentation at the WiAOC 2007 conference their surprise that student teachers who were already using technology with online acquaintances in their after-hours social networking were not carrying this over into their professional teaching practices.

I've seen that the introduction of new technology can provide a reason to rethink a course from the ground up and reassess its core educational goals. Often the greatest educational benefits seem to come from this process, not just the technology that encouraged it.

It might be safe to say that each time a new medium appears, no matter how different it is from the last, the normal reaction of first adopters is to use it as a new package for existing content.

I've seen that the introduction of new technology can provide a reason to rethink a course from the ground up and reassess its core educational goals.

It can be easy to forget that we human beings are more than brains connected to an apparatus that moves us around in space. Instead, we belong to communities, we live in neighborhoods, we have local culture and events. Inquiry into these real things led to many of the fields we now call science, literature, mathematics, and history. Why then do we isolate instruction in those fields to a classroom, instead of deriving instruction from the environment from which these subjects originated?

place-based learning.2 One such example, Dow Day, is a mobile documentary that relives the student protests of 1967 in Madison, Wisconsin, against the Dow Chemical Company. In this activity, location-aware handheld devices add an augmented layer of history to a walk through the campus, placing the student in the role of a news reporter. By monitoring the device's GPS, Dow Day creates the illusion of additional characters standing in physical space and facilitates simulated conversations with these historical entities. In addition, when players walk to predefined media locations, they trigger video footage showing the physical scene from 40 years ago, effectively superimposing the marchers and police onto the current landscape (see Figure 2).

Situated theories of cognition claim that knowing and doing are inherently linked.4

One such example is a mobile game called Mentira, produced at the University of New Mexico. The game is designed to teach an introductory college Spanish course in ways that are contextually sound for language learning. In the first unit, students play a mystery game on handheld devices in class, taking on a role and a goal within a story told completely in Spanish. In the second part, the class moves outside to a local Spanish-speaking neighborhood where they continue the story while interacting with physical and virtual Spanish speakers in real places (see Figure 3).

With Mentira, students learn Spanish outside the classroom through narrative and interaction with members of a Spanish-speaking neighborhood, re-situating language in practice.

Identifying the disconnect, a small team from the Animal Science and the Academic Technology departments at UW–Madison are working on a prototype for hobbyist birdwatchers. WeBIRD aims to crowdsource ornithology research by providing a tool for hobbyist practitioners. A birder will record the audio of a bird heard out in the field and have the system identify the species while logging the sighting's location, current weather, time of day, and date to a central database. This data can then be used for anything from formal research of migration patterns over time to individual questions such as, "Where am I most likely to see a cardinal this time of year?" The potential for location-aware, casual gaming structures such as birder achievement badges and leader boards are also being investigated in order to provide additional social play motives for participation.

Learning happens anywhere someone has questions and the means to explore answers. As ubiquitous access to information continues to shift toward personal mobile devices, more and more of the learning that takes place may be happening outside of the classroom and in the context of a backyard conversation, a walk through campus, or a Taquería in New Mexico.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

these dangers--like the potentials--can only really be understood when we study not individuals alone, but the contexts and systems of which they are a part.

Being told that a bunch of people are addicted is not all that helpful. Even worse is equating lots of time in and of itself to addiction. Why are they addicted? All for the same reasons? What else is going in their lives and cultures? What skills are they picking up if any? Is their massive time-on-task leading to anything or not? What percentage of players are addicted in any harmful sense?

There is also an important issue missed by the show and that is the question of how people from different social and economic groups use and benefit (or not) from digital media. I guess it is not surprising that American TV does not much deal with class issues, but there is little doubt that digital media are leveraged by some families to great benefit for their children in school as part of a larger learning and literacy ecology that includes digital media and print. Other families use digital media in quite different ways. Indeed, there are many different uses with many different outcomes--my simple dichotomy really will not do, but it raises the issue of equity and outcomes for diverse people in our society (and, indeed, world).

Books can make people smarter or dumber--they can expose them to the world or hide reality from them. So any real understanding of them would have to be nuanced and contextual. For books we have long learned to ignore their power for bad. For digital media we are predisposed--at least if we are Baby Boomers--to look for the dangers.

The film is indeed thought provoking. Its power is in being by and large an "etic" (outside) view of other people's new cultures. It is less good at giving a real feel for what those new cultures and their concomitant practices mean to young people today from the inside.

What works for me about the website is that it is multi-vocal, allowing many points of view to be expressed on more or less equal footing, encouraging reflection as people make their own decisions about what to watch and how to juxtapose the pieces. I doubt any two readers took the same path through this material or any two teachers used the resources the website provides in precisely the same ways.

I frankly found the documentary itself mind-numbing and relentless. It rarely trusts the viewer to draw their own conclusions about what they are seeing and it deploys much of the material in ways which point towards a much less nuanced conclusion than any of the participants in the conversation might have advocated.

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?

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.

According to Duncan, the great sin these colleges have committed in the past few decades is that they have focused too much on theory and not enough on clinical practice; and by theory he means critical pedagogy, or those theories that enable prospective teachers to situate school knowledges, practices and modes of governance within wider critical, historical, social, cultural, economic and political contexts. Duncan wants such colleges to focus on practical methods in order to prepare teachers for an outcome-based education system, which is code for pedagogical methods that are as anti-intellectual as they are politically conservative.

Rather than provide the best means for confronting "difficult truths about the inequality of America's political economy," such a pedagogy produces the swindle of "blaming inequalities on individuals and groups with low test scores."[7] This is a pedagogy that sabotages any attempt at self-reflection and quality education, all the while providing an excuse for producing moral comas and a flight from responsibility.

Duncan's insistence on banishing theory from teacher education programs in favor of promoting narrowly defined skills and practices foreshadows the preparation of teachers as a subaltern class who believe that the purpose of education is only to train students to compete successfully in a global economy. This model of teaching being celebrated here is one in which teachers are constructed as clerks and technicians who have no need for a public vision in which to imagine the democratic role and social responsibility that schools, teachers or pedagogy might assume for the world and future they offer to young people.

Duncan then goes on to praise Louisiana as a model for building longitudinal data systems that track the impact of new teachers on student achievement. For Duncan, Louisiana represents a beacon for how schools should be redefined, largely as sites of management and data collection, and advances the notion that teachers should be trained to operate proficiently in such sites.

the overuse of harsh discipline disproportionately affects some Louisiana school children over others. African American students make up 44% of the statewide public school population, but 68% of suspensions and 72.5% of expulsions. And in school districts with a larger percentage of African American and low-income students, there are higher rates of suspension and expulsion. These districts tend to have fewer resources for positive interventions.

Duncan's collusion with the growing corporatization and militarizing of public schools, along with the increased use of harsh disciplinary modes of punishment, surveillance, control and containment, especially in schools inhabited largely by poor minorities of color, reveals his unwillingness to address the degree to which many schools are dominated by a politics of fear, containment and authoritarianism, even as he advances reform as a civil rights issue.[12] Schools are not merely places where potential workers learn the marketable skills and abilities necessary to secure a decent job, they are also, as Martha C. Nussbaum pointed out, key institutions of the public good and are "crucial to both the health of democracy and to the creation of a decent world culture and a robust type of global citizenship."[13]

The diverse range of political, economic, racial and social forces that influence all aspects of schooling need to be critically engaged and rearticulated in the interest of justice, human development, freedom and equal opportunity. These are not merely political issues, they are also pedagogical concerns and the former cannot be separated from the latter, just as equity cannot be separated from matters of excellence. Defining schools exclusively in terms of mathematical coordinates and statistical formulas suggests that Duncan has no language for addressing schools as sites or teachers as engaged intellectuals that mediate, accommodate, reproduce and sometimes challenge the diverse and often anti-democratic forces that bear down on them.

What does it mean to ignore the increasing corporatization, privatization and militarization of schools at a time when all aspects of public life are under siege by corporate and market-driven forces? How can schools fulfill their democratic mission when they are shaped by a social order characterized by massive inequalities in wealth and power?