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Most highly regimented urban charter schools are largely for the “other” –the underclass children of color whom powerful people talk about but seldom meet.    I wonder if Mssrs. Gates, Broad, Dell, Walton or Bloomberg would subject their own children to such a school environment, where they would march in tight formation and eagerly parrot the “right” answers required by the training manual?    I would guess not.  Of course I didn’t see many of those guys at Fort Benning either.         

There is little evidence outside of the short term, self-fulfilling cycle of call and response, that these schools are educating students at all

The interwoven characters, relationships, settings, and scenes that result are the stuff of stories, regardless of how closely mapped onto reality they might be; this also distinguishes a Web 2.0 story from other blogging forms, such as political or project sites (except as satire or criticism!).

in sharp contrast to the singular flow of digital storytelling. In the latter form, authors create linear narratives, bound to the clear, unitary, and unidirectional timeline of the video format and the traditional story arc. Web 2.0 narratives can follow that timeline, and podcasts in particular must do so. But they can also link in multiple directions.

EMPLOYING COPYRIGHTED MATERIAL IN PREPARING CURRICULUM MATERIALS

These materials may include samples of contemporary mass media and popular culture as well as older media texts that provide historical or cultural context.

SHARING MEDIA LITERACY CURRICULUM MATERIALS

Educators using concepts and techniques of media literacy should be able to share effective examples of teaching about media and meaning with one another, including lessons and resource materials

STUDENT USE OF COPYRIGHTED MATERIALS IN THEIR OWN ACADEMIC AND CREATIVE WORK

Students include excerpts from copyrighted material in their own creative work for many purposes, including for comment and criticism, for illustration, to stimulate public discussion, or in incidental or accidental ways (for example, when they make a video capturing a scene from everyday life where copyrighted music is playing).

Because media literacy education cannot thrive unless learners themselves have the opportunity to learn about how media functions at the most practical level, educators using concepts and techniques of media literacy should be free to enable learners to incorporate, modify, and re-present existing media objects in their own classroom work. Media production can foster and deepen awareness of the constructed nature of all media, one of the key concepts of media literacy. The basis for fair use here is embedded in good pedagogy.

DEVELOPING AUDIENCES FOR STUDENT WORK

Students who are expected to behave responsibly as media creators and who are encouraged to reach other people outside the classroom with their work learn most deeply.

In some cases, widespread distribution of students’ work (via the Internet, for example) is appropriate. If student work that incorporates, modifies, and re-presents existing media content meets the transformativeness standard, it can be distributed to wide audiences under the doctrine of fair use.

educators should take the opportunity to model the real-world permissions process, with explicit emphasis not only on how that process works, but also on how it affects media making.

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.

The report warned that the results might not be caused by the medium itself because the students in blended learning conditions often had extra learning time and instructional elements.

Right now class time is typically used by a lecture. But if teachers move the lecture online for students to watch on their own time, they can use the class time to work on activities and interact with students.