Group items matching

in title, tags, annotations or url

In Shirky's terms, teams that embrace social bookmarking decrease the "cost" of  group transactions.  No longer do members resist sharing because it's too time consuming or difficult to be valuable. Instead, with a little bit of thought and careful planning, groups can make sharing resources---a key process that all learning teams have to learn to manage---remarkably easy and instant.

Imagine the collective power of an army of readers engaged in ongoing conversation about provocative ideas, challenging one another's thought, publicly debating, and polishing personal beliefs.  Imagine the cultural understandings that could develop between readers from opposite sides of the earth sharing thought together.  Imagine the potential for brainstorming global solutions, for holding government agencies accountable, or for gathering feedback from disparate stakeholder groups when reading moves from a "fundamentally private activity" to a "community event."

Understanding that there are times when users want their shared reading experiences to be more focused, however, Diigo makes it possible to keep highlights and annotations private or available to members of predetermined and self-selected groups.  For professional learning teams exploring instructional practices or for student research groups exploring content for classroom projects, this provides a measure of targeted exploration between likeminded thinkers.

Diigo takes the idea of collective exploration of content one step further by providing groups with the opportunity to create shared discussion forums

Many of today's teachers make a critical mistake when introducing digital tools by assuming that armed with a username and a password, students will automatically find meaningful ways to learn together.  The results can be disastrous.  Motivation wanes when groups using new services fail to meet reasonable standards of performance.  "Why did I bother to plug my students in for this project?" teachers wonder.  "They could have done better work with a piece of paper and a pencil!"

With shared annotation services like Diigo, powerful learning depends on much more than understanding the technical details behind adding highlights and comments for other members of a group to see.  Instead, powerful learning depends on the quality of the conversation that develops around the content being studied together.  That means teachers must systematically introduce students to a set of collaborative dialogue behaviors that can be easily implemented online.

While it is obvious that information shaping approaches such as we find in newspapers and books are fading in prominence, we still need some type of framework to make sense of it all.

We all face information abundance. We all face the reality that we will always be missing some key pieces of information.

A common concern voiced by many of the active participants: how do we assimilate/makesense of this information?!? There’s just too much of it.

Part of the solution is to rely on one’s learning network to filter out nonsense and to draw attention to key ideas. This is particularly effective when we can “plug in” to a network with high levels of diversity and with people we quickly begin to trust.

dealing with the concept of self-construal, and the differences that exist among cultures and individuals who are predominantly independent or interdependent. According to those studies, one of these differences is precisely the sense of belonging that you mention. Interdependent self-construals feel more strongly about it than independent self-construals (you can see a more detailed explanation on this and other differences, along with a short literature review in Walker, Deng & Dieser 2005.)

four years ago, I conducted a survey among English and Spanish speaking Wikipedians, and the results regarding their motivation to participate in the Wikipedia project were worthy of note: “For Spanish Wikipedia contributors, the sense of building and being part of a large community pays off for the less-rewarding moments of their life as Wikipedians. This is obvious not only by analyzing the answers submitted by the survey respondents but also by taking a look at the large amount of hits that personal pages have in the Spanish version of Wikipedia. English Wikipedia contributors, on the other side, also acknowledge the joys of being part of a community, but, for the most part, they seem more interested in the administrative aspects of Wikipedia, such as creating rules and guidelines, enforcing them and providing for a smooth work with the administrators.” Other differences based on the type of self-construal are very common on our daily interactions on the network.

I find my network actually adds to my growing “to read” pile, I’ve read really good stuff because I have seen one or more of my Twitter contacts mentioning an item. I fear more technology will just highlight even more great material.

led by researchers at Duke University

Any college with a spare server and some staff time can use the OpenSimulator software and play God to a virtual world.

The main request is the ability to limit access to students in a course, which the group can do.

To counter these new options, Linden Lab is testing a product that would let colleges install a world on their own servers and limit access to students and professors. Case Western is among those trying it out for its virtual campus.

Maybe 3-D online environments are just one of those technologies that sound cool but never fully materialize, like personal jetpacks. Trying to make the World Wide Web look like the real world misses the new kinds of things the Internet can do.

"We don't ­really understand what we can do and what we can't do with this tool for education yet, so it's more exploratory now," said Peter J. Ludlow, a philosophy professor at Northwestern University who studies virtual worlds. "We know there's something here, but we don't know what yet."

For many people all over the world, but especially in developing countries, mobiles are increasingly the access point not only for common tools and communications, but also for information of all kinds, training materials, and more.

At Franklin & Marshall College, sixteen faculty in the year-long mLearning Pilot Project are using iPod Touches to explore ways mobile computing can be used in teaching, learning, and research in disciplines like history, psychology, religious studies, world languages, government, classics, and more.

students noted increased time spent accessing course materials as well as higher levels of collaboration with classmates.

San Francisco Museum of Modern Art Mobile Tours http://www.sfmoma.org/events/1556

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?

Today, these tools still provide middle school teachers with vehicles to enlarge their students' learning. Math and science problem sets are embedded in authentic stories that students understand because the stories reflect their everyday experiences. These authentic problem-solving exercises not only engage students in their learning but also stimulate them to want to learn more.

From the beginning, however, a problem arose in that those middle school students went on to high schools and later to colleges that did not (and do not) provide this type of rich learning experience—a learning experience that can best be achieved when technology is used in the service of learning.

Students need mastery in areas that include knowledge of human imagination and expression, global and cross-cultural communities, and modeling the natural world.

The assignment could take on a deeper dimension by using videoconferencing and e-mail to link teams to students living in the countries of origin of the groups being studied. Integrating real-time global experiences into the classroom can provide a new, first-person information source and engender debate about the validity of various sources of information used in conducting research.

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.

The right to make copies. The right to distribute copies. The right to make derivative works. The right to perform or display the work.

The way the default rules of copyright ownership work, the photographer you hire to shoot your wedding holds the copyrights in your wedding photos.

But that's just the default. You can change all that with the contract you sign when you hire your photographer. Most wedding photographers these days do retain the copyrights in the photos they take of your wedding, but they may give you a license to make personal, non-commercial uses of your photos. This is especially common when photographers offer a CD or DVD containing the high-res files of all your pictures. You usually have to pay extra, but a license like this means you can print copies yourself, post your pictures on Facebook, and send them to your friends, without asking for permission and without violating your photographer's copyright. These are all good rights to have, and I highly recommend reading your contract carefully to see if you get them, and if you don't, to ask.

Many photographers, artists, musicians, and authors – including the ones who make a living from their art – now use Creative Commons licenses because they recognize that it is good for them. They always get credit as the creator, and it's easier for people to discover and fall in love with their work when fans are free to copy and share it.

Her biggest concern was that if the license was attached to high-resolution versions of the photos it would be too easy for people to make infringing uses, especially in print

we compromised with an agreement that we would be allowed to attach a Creative Commons Attribution-Noncommercial license only to low-res versions of the files. This is enough to allow for web-based reuses of our photos, but was limited enough that our photographer was comfortable giving it a try. We edited the language in her standard photographer contract to reflect the new license, and that was it.

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.