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At Harvard, we're seeing fewer hires because of the economy, but when we do make hires, we're looking for cross-disciplinary scholars.

for my students I ask them to write skill-based resumes. Their job histories should be downplayed and woven into the skills they can bring to employers.

For other professors, I've seen a lot of my colleagues come and go from here. Those who have been successful (either at Harvard or at their next jobs) understand that their learning only begins when they get a Ph.D. Some of my friends from graduate school thought they had reached some "finish line" when they got their doctorates. That's crazy. That's the starting line. Scholars who have successful careers diversify their skills and interests. They keep up with journals while also trying to become more "public intellectuals." I think of it this way: even though we're not in a Ph.D. program any longer, we should imagine ourselves getting a new Ph.D. every six years. We're not just in the "teaching business," we're in the "learning business." As the world changes, we need to, too.

The physical structures are easiest to see, and are on prominent display in any large “state of the art” classroom. Rows of fixed chairs often face a stage or podium housing a computer from which the professor controls at least 786,432 points of light on a massive screen. Stadium seating, sound-absorbing panels and other acoustic technologies are designed to draw maximum attention to the professor at the front of the room. The “message” of this environment is that to learn is to acquire information, that information is scarce and hard to find (that's why you have to come to this room to get it), that you should trust authority for good information, and that good information is beyond discussion (that's why the chairs don't move or turn toward one another). In short, it tells students to trust authority and follow along.

at the base of this “information revolution” are new ways of relating to one another, new forms of discourse, new ways of interacting, new kinds of groups, and new ways of sharing, trading, and collaborating. Wikis, blogs, tagging, social networking and other developments that fall under the “Web 2.0” buzz are especially promising in this regard because they are inspired by a spirit of interactivity, participation, and collaboration. It is this “spirit” of Web 2.0 which is important to education. The technology is secondary. This is a social revolution, not a technological one, and its most revolutionary aspect may be the ways in which it empowers us to rethink education and the teacher-student relationship in an almost limitless variety of ways.

Even in situations in which a spirit of exploration and freedom exist, where faculty are free to experiment to work beyond physical and social constraints, our cognitive habits often get in the way

Most of our assumptions about information are based on characteristics of information on paper.

Even something as simple as the hyperlink taught us that information can be in more than one place at one time

Blogging came along and taught us that anybody can be a creator of information.

Our old assumption that information is hard to find, is trumped by the realization that if we set up our hyper-personalized digital network effectively, information can find us.

Taken together, this new media environment demonstrates to us that the idea of learning as acquiring information is no longer a message we can afford to send to our students, and that we need to start redesigning our learning environments to address, leverage, and harness the new media environment now permeating our classrooms.

Nothing good will come of these technologies if we do not first confront the crisis of significance and bring relevance back into education. In some ways these technologies act as magnifiers.

Usually our courses are arranged around “subjects.” Postman and Weingartner note that the notion of “subjects” has the unwelcome effect of teaching our students that “English is not History and History is not Science and Science is not Art . . . and a subject is something you 'take' and, when you have taken it, you have 'had' it.” Always aware of the hidden metaphors underlying our most basic assumptions, they suggest calling this “the Vaccination Theory of Education” as students are led to believe that once they have “had” a subject they are immune to it and need not take it again.5

As an alternative, I like to think that we are not teaching subjects but subjectivities: ways of approaching, understanding, and interacting with the world. Subjectivities cannot be taught. They involve an introspective intellectual throw-down in the minds of students. Learning a new subjectivity is often painful because it almost always involves what psychologist Thomas Szasz referred to as “an injury to one's self-esteem.”6 You have to unlearn perspectives that may have become central to your sense of self.

We can only create environments in which the practices and perspectives are nourished, encouraged, or inspired (and therefore continually practiced).

So while the course is set up much like a typical cultural anthropology course, moving through the same readings and topics, all of these learnings are ultimately focused around one big question, “How does the world work?”

Students are co-creators of every aspect of the simulation, and are asked to harness and leverage the new media environment to find information, theories, and tools we can use to answer our big question. Each student has a specific role and expertise to develop. A world map is superimposed on the class and each student is asked to become an expert on a specific aspect of the region in which they find themselves. Using this knowledge, they work in 15-20 small groups to create realistic cultures, step-by-step, as we go through each aspect of culture in class. This allows them to apply the knowledge they learn in the course and to recognize the ways different aspects of culture--economic, social, political, and religious practices and institutions--are integrated in a cultural system.

The World Simulation itself only takes 75-100 minutes and moves through 650 metaphorical years, 1450-2100. It is recorded by students on twenty digital video cameras and edited into one final "world history" video using clips from real world history to illustrate the correspondences. We watch the video together in the final weeks of the class, using it as a discussion starter for contemplating our world and our role in its future. By then it seems as if we have the whole world right before our eyes in one single classroom - profound cultural differences, profound economic differences, profound challenges for the future, and one humanity. We find ourselves not just as co-creators of a simulation, but as co-creators of the world itself, and the future is up to us.

I have often found myself writing content-based multiple-choice questions in a way that I hope will indicate that the student has mastered a new subjectivity or perspective. Of course, the results are not satisfactory. More importantly, these questions ask students to waste great amounts of mental energy memorizing content instead of exercising a new perspective in the pursuit of real and relevant questions.

When you watch somebody who is truly “in it,” somebody who has totally given themselves over to the learning process, or if you simply imagine those moments in which you were “in it” yourself, you immediately recognize that learning expands far beyond the mere cognitive dimension. Many of these dimensions were mentioned in the issue precis, “such as emotional and affective dimensions, capacities for risk-taking and uncertainty, creativity and invention,” and the list goes on. How will we assess these? I do not have the answers, but a renewed and spirited dedication to the creation of authentic learning environments that leverage the new media environment demands that we address it.

The new media environment provides new opportunities for us to create a community of learners with our students seeking important and meaningful questions.

This is what I have called elsewhere, “anti-teaching,” in which the focus is not on providing answers to be memorized, but on creating a learning environment more conducive to producing the types of questions that ask students to challenge their taken-for-granted assumptions and see their own underlying biases.

we educators must first own these technologies and be able to take advantage of these networked learning spaces. In this way, we can fully prepare students not just to be Googled well, but to be findable in good ways by people who share their passions for learning and who may well end up being lifelong teachers, mentors, or friends.

So what literacies must we educators master before we can help students make the most of these powerful potentials? It starts, as author Clay Shirky (2008) suggests, with an understanding of how transparency fosters connections and with a willingness to share our work and, to some extent, our personal lives. Sharing is the fundamental building block for building connections and networks;

In all likelihood, you, your school, your teachers, or your students are already being Googled on a regular basis, with information surfacing from news articles, blog posts, YouTube videos, Flickr photos, and Facebook groups. Some of it may be good, some may be bad, and most is beyond your control. Your personal footprint—and to some extent your school's—is most likely being written without you, thanks to the billions of us worldwide who now have our own printing presses and can publish what we want when we want to.

This may be the first large technological shift in history that's being driven by children. Picture a bus. Your students are standing in the front; most teachers (maybe even you) are in the back, hanging on to the seat straps as the bus careens down the road under the guidance of kids who have never been taught to steer and who are figuring it out as they go. In short, for a host of reasons, we're failing to empower kids to use one of the most important technologies for learning that we've ever had. One of the biggest challenges educators face right now is figuring out how to help students create, navigate, and grow the powerful, individualized networks of learning that bloom on the Web and helping them do this effectively, ethically, and safely.

In his recent Harper's article "The Ecstasy of Influence," the novelist Jonathan Lethem imaginatively reviews the history of appropriation and recasts it as essential to the act of creation.3

He asserts that visual, sound, and text collage "might be called the art form of the twentieth century, never mind the twenty-first."

Lethem concludes: "Finding one's voice isn't just an emptying and purifying oneself of the words of others but an adopting and embracing of filiations, communities, and discourses."

It's no mere coincidence that the rise of modernist genres using collage techniques and more fragmented structures accompanied the emergence of photography and audio recording. Reading Walter Benjamin's highly influential 1936 essay "The Work of Art in the Age of Mechanical Reproduction,"4 it's clear that the profound effects of reproductive technology were obvious at that time. As Gould argued in 1964 (influenced by theorists such as Marshall McLuhan5), changes in how art is produced, distributed, and consumed in the electronic age have deep effects on the character of the art itself.

The result has been a flood of work created by largely anonymous media artists who are reimagining the iconography of popular culture, unearthing forgotten artifacts and contextualizing them anew. One only has to spend an hour surfing YouTube.com to get a sense of the subversive fun being had by hundreds of thousands of culture mashers.6

he statement "users will never add metadata" was becoming a mantra at gatherings of increasingly frustrated learning object promoters (again, I was often present) and when most learning object repositories were floundering, resource-sharing services such as del.icio.us and Flickr were enjoying phenomenal growth, with their user communities eagerly contributing heaps of useful metadata via simple folksonomy-oriented tagging systems.

Educators might justifiably argue that their materials are more authoritative, reliable, and instructionally sound than those found on the wider Web, but those materials are effectively rendered invisible and inaccessible if they are locked inside course management systems.

It's a dirty but open secret that many courses in private environments use copyrighted third-party materials in a way that pushes the limits of fair use—third-party IP is a big reason why many courses cannot easily be made open.

Pageflakes (http://www.pageflakes.com/), another RSS-based personal portal, supports a number of education-specific templates for tracking grades and displaying class schedules along with resources; pages with such sensitive information can also be made private.13

nother Pipe that Hirst has created is the "OpenLearn Unit Outlinks Search Hub Pipe," which extracts "all the outgoing links from a course unit, then feeds these into a Yahoo Search pipe, which uses the domains as search limits for the search."20 In other words, this Pipe can create a filtered search of trusted domains that are relevant to a particular course, and the filtered search will adjust automatically as new links are added to the course materials. Of course, this added functionality requires open content and a reusable data format in order to work properly.

If the course unit in question is locked away in a course management system behind a password firewall, Pipes cannot access the data required to create the customized search. As with content remixing, open access to materials is not just a matter of some charitable impulse to share knowledge with the world; it is a core requirement for participating in some of the most exciting and innovative activity on the Web.

. Working with the Scottish students they could then find out the stories behind these artefacts and create a Google Map which tracks these stories geographically, historically and anecdotally."21

All too often, college and university administrators react to this type of innovation with suspicion and outright hostility rather than cooperation. Witness the recent case at Harvard, where students, frustrated with the quality of the official institutional Web portal, decided to build their own portal, entitled Crimson Connect (http://www.crimsonconnect.com/), using RSS feeds and, for the most part, existing free software tools. University officials responded by demanding the removal of material that had been syndicated from password-protected course pages.25

those of us in higher education who observe the successful practices in the wider Web world have an obligation to consider and discuss how we might apply these lessons in our own contexts. We might ask if the content we presently lock down could be made public with a license specifying reasonable terms for reuse. When choosing a content management system, we might consider how well it supports RSS syndication.

Two of my favorite YouTube clips are the remix of The Shining's trailer (http://www.youtube.com/watch?v=iVjl7gK4HGU) and the mashup of the original Star Trek TV series with a Monty Python song (http://www.youtube.com/watch?v=eEnyT0_BjxA). These two videos themselves illustrate the difference between a remix and a mashup.

Over time, this collective learning results in practices that reflect both the pursuit of our enterprises and the attendant social relations. These practices are thus the property of a kind of community created over time by the sustained pursuit of a shared enterprise. It makes sense, therefore to call these kinds of communities communities of practice. (Wenger 1998: 45)

The characteristics of communities of practice According to Etienne Wenger (c 2007), three elements are crucial in distinguishing a community of practice from other groups and communities: The domain. A community of practice is is something more than a club of friends or a network of connections between people. 'It has an identity defined by a shared domain of interest. Membership therefore implies a commitment to the domain, and therefore a shared competence that distinguishes members from other people' (op. cit.). The community. 'In pursuing their interest in their domain, members engage in joint activities and discussions, help each other, and share information. They build relationships that enable them to learn from each other' (op. cit.). The practice. 'Members of a community of practice are practitioners. They develop a shared repertoire of resources: experiences, stories, tools, ways of addressing recurring problems—in short a shared practice. This takes time and sustained interaction' (op. cit.).

The fact that they are organizing around some particular area of knowledge and activity gives members a sense of joint enterprise and identity. For a community of practice to function it needs to generate and appropriate a shared repertoire of ideas, commitments and memories. It also needs to develop various resources such as tools, documents, routines, vocabulary and symbols that in some way carry the accumulated knowledge of the community.

The interactions involved, and the ability to undertake larger or more complex activities and projects though cooperation, bind people together and help to facilitate relationship and trust

Rather than looking to learning as the acquisition of certain forms of knowledge, Jean Lave and Etienne Wenger have tried to place it in social relationships – situations of co-participation.

It not so much that learners acquire structures or models to understand the world, but they participate in frameworks that that have structure. Learning involves participation in a community of practice. And that participation 'refers not just to local events of engagement in certain activities with certain people, but to a more encompassing process of being active participants in the practices of social communities and constructing identities in relation to these communities' (Wenger 1999: 4).

Initially people have to join communities and learn at the periphery. The things they are involved in, the tasks they do may be less key to the community than others.

Learning is, thus, not seen as the acquisition of knowledge by individuals so much as a process of social participation. The nature of the situation impacts significantly on the process.

What is more, and in contrast with learning as internalization, ‘learning as increasing participation in communities of practice concerns the whole person acting in the world’ (Lave and Wenger 1991: 49). The focus is on the ways in which learning is ‘an evolving, continuously renewed set of relations’ (ibid.: 50). In other words, this is a relational view of the person and learning (see the discussion of selfhood).

'the purpose is not to learn from talk as a substitute for legitimate peripheral participation; it is to learn to talk as a key to legitimate peripheral participation'. This orientation has the definite advantage of drawing attention to the need to understand knowledge and learning in context. However, situated learning depends on two claims: It makes no sense to talk of knowledge that is decontextualized, abstract or general. New knowledge and learning are properly conceived as being located in communities of practice (Tennant 1997: 77).

There is a risk, as Jean Lave and Etienne Wenger acknowledge, of romanticizing communities of practice.

'In their eagerness to debunk testing, formal education and formal accreditation, they do not analyse how their omission [of a range of questions and issues] affects power relations, access, public knowledge and public accountability' (Tennant 1997: 79).

Perhaps the most helpful of these explorations is that of Barbara Rogoff and her colleagues (2001). They examine the work of an innovative school in Salt Lake City and how teachers, students and parents were able to work together to develop an approach to schooling based around the principle that learning 'occurs through interested participation with other learners'.

Learning is in the relationships between people. As McDermott (in Murphy 1999:17) puts it: Learning traditionally gets measured as on the assumption that it is a possession of individuals that can be found inside their heads… [Here] learning is in the relationships between people. Learning is in the conditions that bring people together and organize a point of contact that allows for particular pieces of information to take on a relevance; without the points of contact, without the system of relevancies, there is not learning, and there is little memory. Learning does not belong to individual persons, but to the various conversations of which they are a part.

One of the implications for schools, as Barbara Rogoff and her colleagues suggest is that they must prioritize 'instruction that builds on children's interests in a collaborative way'. Such schools need also to be places where 'learning activities are planned by children as well as adults, and where parents and teachers not only foster children's learning but also learn from their own involvement with children' (2001: 3). Their example in this area have particular force as they are derived from actual school practice.

why is it important;

"We're preparing [students] for life, not for exams--that's what it has come down to with [No Child Left Behind, preparing for exams], but that's a silly thing to prepare people for, because you really want to prepare them for life and work."