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You can't actually tell people to think for themselves, or be creative. You have to work with them and have them learn it themselves."

"Being open, you're much less likely to have someone competitive emerge and you're also much more likely to find somebody who wants to come to work with you. Innovation is happening everywhere -- not just in the Ivy League schools. And that's why we're working with you guys [at Wired] too -- in the old days, academics didn't want to be in popular magazines. Openness is a survival trait."

It was, according to a 1984 briefing document by Negroponte, "designed to be a place where people of dramatically different backgrounds can simultaneously use and invent new media, and where the computer itself is seen as a medium -- part of a communications network of people and machines -- not just an object in front of which one sits."

As Ito sees it, the lab's mission "is to come up with ideas that would never be able to occur anywhere else because most places are incremental, directed and disciplinary".

There are lots of kids who are not happy with this massive consumerism, this unsustainable growth, but who have really smart science and technology values. That's a type of person we can draw into what I think will become a movement."

"We aim to capture serendipity. You don't get lucky if you plan everything -- and you don't get serendipity unless you have peripheral vision and creativity.

Our funding model allows our students to do anything they want without asking permission. It's like venture capital: we don't expect every experiment to succeed -- in fact, a lot are failures. But that's great -- failure is another word for discovery. We're very much against incrementalism -- we look for unexplored spaces, and our key metrics for defining a good project are uniqueness, impact and magic."

Ito set out some of his key principles. These included: "Encourage rebellion instead of compliance"; "Practice instead of theory"; " Constant learning instead of education"; "Compass over map". "The key principles include disobedience -- no one ever won a Nobel prize by doing as they're told," he explains later. "And it's about resilience versus strength -- you don't try to resist failure, you allow failure and bounce back. And compass over map is important -- you need to know where you're going, but the cost of planning often exceeds the cost of actually trying. The maps you have are often wrong. These principles affect and apply to just about any organisation."

In the old days, you needed hundreds of millions of dollars and armies of people to do anything that mattered. Today a couple of kids using open-source software, a generic PC and the internet can create a Google, a Yahoo! and a Facebook in their dorm room, and plug it in and it's working even before they've raised money. That takes all the innovation from the centre and pushes it to the edges -- into the little labs inside the Media Lab; inside dorm rooms; even inside terrorist cells. Suddenly the world is out of control -- the people innovating, disrupting, creating these tools, they're not scholars. They don't care about disciplines. They're antidisciplinary."

So when Ito was appointed, Negroponte wanted the press release headlined: "University dropout named director of Media Lab". "But," he says with raised eyebrows, "the fact that he didn't have a degree was buried near the last paragraph. That's the good Peter Thiel -- if you do drop out and do something creative, more power to you."

He figures all of Wikipedia, his gold standard for group activity online, took about 100 million hours of thought to produce. So Americans could build 2,000 Wikipedia projects a year just by writing articles instead of watching television.

Those new activities—and he gives plenty of examples in the book of projects already under way—could center on charity, civic engagement, coping with diseases, and more.

He points out that in the several decades immediately following Gutenberg's first Bible, not much really changed in European information society. Much later, some world-changing ideas came along on how to use the printing press, like the Invisible College.

"The problem with alchemy wasn't that the alchemists had failed to turn lead into gold—no one could do that. The problem, rather, was that the alchemists had failed uninformatively."

"Even when working with the same tools, they were working in a far different, and better, culture of communication."

Today's open-source software and the hypersharing of social networks represent a new, better order. And we're only starting to see the impact of those inventions.

Essentially, says Danah Boyd, a researcher for Microsoft Research and a longtime friend, Shirky thinks Karl Marx got it wrong. While critics like Slee may read any online social participation as economic exploitation, Shirky argues that people are motivated by love, not money. She points to Wikipedia: "People contribute because they enjoy the process," she says. Or academe. "Are we doing it for the pay?" "There's a lot of labor of love. People like being a part of cultural production on every level."

Shirky got the job at NYU because of a talk he gave at a technology conference in the late 1990s, while he was working as a freelance computer programmer and Web designer. T

Drawn to the classroom, he approached Yale in 1995 about teaching a class there on online social groups. Though students there backed the idea, he says, a university committee turned him down. "They killed it because they said it doesn't really make sense to talk about community online because those people aren't really meeting each other," he says.

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.

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.