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jatolbert

The Challenges of Digital Scholarship - ProfHacker - Blogs - The Chronicle of Higher Ed... - 0 views

  • Scholars with digital projects often need to explain both their work and to justify the field of the digital humanities itself.
    • jatolbert
       
      Conflates digital scholarship with digital humanities. Also suggests (wrongly, I think) that DH is a singular, unitary field.
  • Traditional humanities scholarship rewards the solitary endeavor (such as the single-authored monograph) and looks askance at collaboration (e.g. edited volumes), but many digital humanities projects are often collaborative in nature.
    • jatolbert
       
      Again conflates DH with all of digital scholarship
  • In short: we are on the brink of a tipping point in history, where blogging is going to become the norm for the initial exchange of ideas.
    • jatolbert
       
      Overstating the point
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  • These challenges are both important and productive. They encourage new, heated and serious debate as to what constitutes standards of excellence in the humanities.
    • jatolbert
       
      Again, constant waffling between DH and digital scholarship more generally. They simply are not coterminous.
jatolbert

Does Digital Scholarship Have a Future? | EDUCAUSE - 1 views

  • Although the phrase sometimes refers to issues surrounding copyright and open access and sometimes to scholarship analyzing the online world, digital scholarship—emanating, perhaps, from digital humanities—most frequently describes discipline-based scholarship produced with digital tools and presented in digital form.
    • jatolbert
       
      A couple of points. First, there's no reason to assume that DS comes from DH. "Digital" was a term and concept before DH claimed it. Second, I would suggest that DS can be produced with digital tools OR presented digitally OR both. It isn't necessarily always both. I did digital scholarship that was both printed in a conventional journal and published online. Semantic difference, but still important.
  • Though the recent popularity of the phrase digital scholarship reflects impressive interdisciplinary ambition and coherence, two crucial elements remain in short supply in the emerging field. First, the number of scholars willing to commit themselves and their careers to digital scholarship has not kept pace with institutional opportunities. Second, today few scholars are trying, as they did earlier in the web's history, to reimagine the form as well as the substance of scholarship. In some ways, scholarly innovation has been domesticated, with the very ubiquity of the web bringing a lowered sense of excitement, possibility, and urgency. These two deficiencies form a reinforcing cycle: the diminished sense of possibility weakens the incentive for scholars to take risks, and the unwillingness to take risks limits the impact and excitement generated by boldly innovative projects.
    • jatolbert
       
      I'm not sure about any of this. There's plenty of innovation happening. Also, galloping towards innovation for its own sake, without considering the specific needs of scholars, seems like a mistake.
  • Digital scholarship, reimagined in bolder ways, is cost-effective, a smart return on investment. By radically extending the audience for a work of scholarship, by reaching students of many ages and backgrounds, by building the identity of the host institution, by attracting and keeping excellent faculty and students, by creating bonds between faculty and the library, and by advancing knowledge across many otherwise disparate disciplines, innovative digital scholarship makes sense.
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  • Yet, other aspects of the changing digital environment may not be encouraging digital scholarship. The large and highly visible investments being made in MOOCs, for example, lead some faculty to equate technology with the diminution of hard-won traditions of teaching and scholarship. Using new capacities in bandwidth, MOOCs extend well-established patterns of large lectures to audiences otherwise out of the hearing range of those lectures. Unlike digital scholarship, however, MOOCs make no claim to creating new disciplinary knowledge, to advancing the scholarly conversation, to unifying research and teaching.
    • jatolbert
       
      I don't see why any of this is necessarily a problem--unless you reject the notion of lectures as useful pedagogical forms entirely
  • In other words, digital scholarship may have greater impact if it takes fuller advantage of the digital medium and innovates more aggressively. Digital books and digital articles that mimic their print counterparts may be efficient, but they do not expand our imagination of what scholarship could be in an era of boundlessness, an era of ubiquity. They do not imagine other forms in which scholarship might live in a time when our audiences can be far more vast and varied than in previous generations. They do not challenge us to think about keeping alive the best traditions of the academy by adapting those traditions to the possibilities of our own time. They do not encourage new kinds of writing, of seeing, of explaining. And we need all those things.
    • jatolbert
       
      Somewhat melodramatic. What kind of innovation does he want, exactly? And what doesn't he like about the formats he mentions here? He lists things that scholars do, suggests they need to change, but makes no compelling case re: WHY they need to change.
  • Interpretation must be an integral and explicit part of the fundamental architecture of new efforts. Insisting that colleges and universities broaden their standards and definitions of scholarship to make room for digital scholarship is necessary, but it is only a partial answer. To be recognized and rewarded as scholarship in the traditional sense, digital scholarship must do the work we have long expected scholarship to do: contribute, in a meaningful and enduring way, to an identifiable collective and cumulative enterprise.
  • By way of example, the Digital Scholarship Lab at the University of Richmond is attempting to build one model of what this new scholarship might look like. The lab combines various elements of proven strategies while also breaking new ground. With the support of the Andrew W. Mellon Foundation, the historians Robert K. Nelson and Scott Nesbit and their colleagues are creating a digital atlas of American history. The first instantiation of the atlas, Visualizing Emancipation, will soon be followed by an amplified, annotated, and animated digital edition of The Atlas of the Historical Geography of the United States, first published in 1932. Over the next three years, chapters of original and dynamic maps and interpretations will focus on key aspects of the American experience since the nation's founding. The digital atlas will allow scholars to see patterns we have never been able to envision before while at the same time it will make available to teachers of all levels visualizations of crucial processes in American history.
    • jatolbert
       
      This one example doesn't seem all that innovative--story maps, etc. have been around a long time. Also, what he's doing is still basically a repackaging of print scholarship. It could be useful, but it's not nearly as radical as he seems to think.
  • Does Digital Scholarship Have a Future?
    • jatolbert
       
      A problematic think piece about digital scholarship in general. Has some useful definitions. Unfortunately Ayers is doing a lot of hand-wringing over what he sees as the lack of meaningful innovation in digital scholarship. It's not at all clear, though, what he means by this. He argues that what innovation has happened isn't sufficient, then gives an example of a project--a digital atlas of American history--that he seems to think is radically different, but isn't in any way I can discern from his description.
Todd Suomela

Young Men Are Playing Video Games Instead of Getting Jobs. That's OK. (For Now.) - Reas... - 0 views

  • Video games, like work, are basically a series of quests comprised of mundane and repetitive tasks: Receive an assignment, travel to a location, overcome some obstacles, perform some sort of search, pick up an item, and then deliver it in exchange for a reward—and, usually, another quest, which starts the cycle all over again. You are not playing the game so much as following its orders. The game is your boss; to succeed, you have to do what it says.
  • Instead of working, they are playing video games. About three quarters of the increase in leisure time among men since 2000 has gone to gaming. Total time spent on computers, including game consoles, has nearly doubled. You might think that this would be demoralizing. A life spent unemployed, living at home, without romantic prospects, playing digital time wasters does not sound particularly appealing on its face. Yet this group reports far higher levels of overall happiness than low-skilled young men from the turn of the 21st century. In contrast, self-reported happiness for older workers without college degrees fell during the same period. For low-skilled young women and men with college degrees, it stayed basically the same. A significant part of the difference comes down to what Hurst has called "innovations in leisure computer activities for young men." The problems come later. A young life spent playing video games can lead to a middle age without marketable skills or connections. "There is some evidence," Hurst pointed out, "that these young, lower-skilled men who are happy in their 20s become much less happy in their 30s or 40s." So are these guys just wasting their lives, frittering away their time on anti-social activities? Hurst describes his figures as "staggering" and "shocking"—a seismic shift in the relationship of young men to work. "Men in their 20s historically are a group with a strong attachment to the labor force," he writes. "The decline in employment rates for low-skilled men in their 20s was larger than it was for all other sex, age, and skill groups during this same time period." But there's another way to think about the change: as a shift in their relationship to unemployment. Research has consistently found that long-term unemployment is one of the most dispiriting things that can happen to a person. Happiness levels tank and never recover. One 2010 study by a group of German researchers suggests that it's worse, over time, for life satisfaction than even the death of a spouse. What video games appear to do is ease the psychic pain of joblessness—and to do it in a way that is, if not permanent, at least long-lasting. For low-skilled young men, what is the alternative to playing games? We might like to imagine that they would all become sociable and highly productive members of society, but that is not necessarily the case.
  • A military shooter might offer a simulation of being a crack special forces soldier. A racing game might simulate learning to handle a performance sports car. A sci-fi role-playing game might simulate becoming an effective leader of a massive space colonization effort. But what you're really doing is training yourself to effectively identify on-screen visual cues and twitch your thumb at the right moment. You're learning to handle a controller, not a gun or a race car. You're learning to manage a game's hidden stats system, not a space station. A game provides the sensation of mastery without the actual ability. "It's a simulation of being an expert," Wolpaw says. "It's a way to fulfill a fantasy." That fantasy, ultimately, is one of work, purpose, and social and professional success.
jatolbert

How America Went Haywire - The Atlantic - 2 views

  • We all have hunches we can’t prove and superstitions that make no sense. Some of my best friends are very religious, and others believe in dubious conspiracy theories
    • jatolbert
       
      Don't like how he's equating religion with irrationality.
  • anything-goes relativism
    • jatolbert
       
      This bears explaining
  • Much more than the other billion or so people in the developed world, we Americans believe—really believe—in the supernatural and the miraculous, in Satan on Earth, in reports of recent trips to and from heaven, and in a story of life’s instantaneous creation several thousand years ago.
    • jatolbert
       
      Disagree on a number of levels. But mostly I object to his repeated claims that belief in these things is stupid/irrational.
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  • By my reckoning, the solidly reality-based are a minority, maybe a third of us but almost certainly fewer than half.
    • jatolbert
       
      What in the world does he mean by this? Who (besides himself) does he view as "reality-based"?
  • Remarkably, the same fraction, or maybe less, believes that the Bible consists mainly of legends and fables—the same proportion that believes U.S. officials were complicit in the 9/11 attacks.
    • jatolbert
       
      Misusing the genre term "legend"
  • Of course, various fantasy constituencies overlap and feed one another—for instance, belief in extraterrestrial visitation and abduction can lead to belief in vast government cover-ups, which can lead to belief in still more wide-ranging plots and cabals, which can jibe with a belief in an impending Armageddon.
    • jatolbert
       
      What does he mean by "lead to"? There's a causal factor between disparate beliefs? Where's his proof? His "truth" is truth by fiat, which is as bad as the other truths he attacks.
  • that there is some ‘public’ that shares a notion of reality, a concept of reason, and a set of criteria by which claims to reason and rationality are judged,
    • jatolbert
       
      Now he's just pissing me off.
  • merican moxie has always come in two types. We have our wilder, faster, looser side: We’re overexcited gamblers with a weakness for stories too good to be true. But we also have the virtues embodied by the Puritans and their secular descendants: steadiness, hard work, frugality, sobriety, and common sense.
    • jatolbert
       
      There is no such thing as national types or traits. This is a step away from eugenics.
  • We invented the fantasy-industrial complex; almost nowhere outside poor or otherwise miserable countries are flamboyant supernatural beliefs so central to the identities of so many people.
    • jatolbert
       
      And now he's just being an outright bigot. Also, I doubt this claim about which countries have prevalent supernatural beliefs is even close to accurate.
  • national traits
  • Essentially everything that became known as New Age was invented, developed, or popularized at the Esalen Institute.
    • jatolbert
       
      This is, in fact, overstatement.
  • Reality itself is a purely social construction, a tableau of useful or wishful myths that members of a society or tribe have been persuaded to believe.
    • jatolbert
       
      doesn't understand constructivism
  • perceptions
  • Over in anthropology, where the exotic magical beliefs of traditional cultures were a main subject, the new paradigm took over completely—don’t judge, don’t disbelieve, don’t point your professorial finger
    • jatolbert
       
      Fury.
  • the idea that nothing is any more correct or true than anything else
    • jatolbert
       
      This is not what relativism is.
    • jatolbert
       
      False equivalencies, unclear links, and general unsubstantiated grouchiness. This guy is an idiot.
  • Exciting falsehoods tend to do well in the perpetual referenda, and become self-validating. A search for almost any “alternative” theory or belief seems to generate more links to true believers’ pages and sites than to legitimate or skeptical ones, and those tend to dominate the first few pages of results. For instance, beginning in the ’90s, conspiracists decided that contrails, the skinny clouds of water vapor that form around jet-engine exhaust, were composed of exotic chemicals, part of a secret government scheme to test weapons or poison citizens or mitigate climate change—and renamed them chemtrails. When I Googled chemtrails proof, the first seven results offered so-called evidence of the nonexistent conspiracy. When I searched for government extraterrestrial cover-up, only one result in the first three pages didn’t link to an article endorsing a conspiracy theory.
    • jatolbert
       
      This is just stupid. He SEARCHED for terms that validate these claims-- "proof; cover-up"--so of COURSE the majority of results were from the perspective of belief.
jatolbert

DHQ: Digital Humanities Quarterly: A Genealogy of Distant Reading - 0 views

  • Because Radway’s voice is candid and engaging, the book may not always sound like social science.
    • jatolbert
       
      I wonder what social science he's been reading.
  • In calling this approach minimally "scientific," I don’t mean to imply that we must suddenly adopt all the mores of chemists, or even psychologists
    • jatolbert
       
      And yet the effect is the same: scientizing processes and products which by their very natures as human works resist scientific analysis.
  • social science
    • jatolbert
       
      Again, this is a very different social science from that in which I received my own training, which has long held to the notion that objectivity is not only unobtainable, but undesirable.
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  • But computational methods now matter deeply for literary history, because they can be applied to large digital libraries, guided by a theoretical framework that tells us how to pose meaningful questions on a social scale.
    • jatolbert
       
      I wonder about this. Is he suggesting that examining a large corpus of published works is the same as examining an entire society? This would seem to ignore issues of access and audience, literacy, representation, etc.
  • The term digital humanities stages intellectual life as a dialogue between humanists and machines. Instead of explicitly foregrounding experimental methods, it underlines a boundary between the humanities and social science.
  • Conflations of that kind could begin to create an unproductive debate, where parties to the debate fail to grasp the reason for disagreement, because they misunderstand each other’s real positions and commitments.
    • jatolbert
       
      Similar to the conflation of sociology with all of the social sciences.
  • the past
    • jatolbert
       
      Is it appropriate to conflate the -literary- past with -the past-? That is, can any study based wholly on texts claim to be in any way representative of things outside the sphere of what we call "literature"?
jatolbert

The Digital-Humanities Bust - The Chronicle of Higher Education - 0 views

  • To ask about the field is really to ask how or what DH knows, and what it allows us to know. The answer, it turns out, is not much. Let’s begin with the tension between promise and product. Any neophyte to digital-humanities literature notices its extravagant rhetoric of exuberance. The field may be "transforming long-established disciplines like history or literary criticism," according to a Stanford Literary Lab email likely unread or disregarded by a majority in those disciplines. Laura Mandell, director of the Initiative for Digital Humanities, Media, and Culture at Texas A&M University, promises to break "the book format" without explaining why one might want to — even as books, against all predictions, doggedly persist, filling the airplane-hanger-sized warehouses of Amazon.com.
  • A similar shortfall is evident when digital humanists turn to straight literary criticism. "Distant reading," a method of studying novels without reading them, uses computer scanning to search for "units that are much smaller or much larger than the text" (in Franco Moretti’s words) — tropes, at one end, genres or systems, at the other. One of the most intelligent examples of the technique is Richard Jean So and Andrew Piper’s 2016 Atlantic article, "How Has the MFA Changed the American Novel?" (based on their research for articles published in academic journals). The authors set out to quantify "how similar authors were across a range of literary aspects, including diction, style, theme, setting." But they never cite exactly what the computers were asked to quantify. In the real world of novels, after all, style, theme, and character are often achieved relationally — that is, without leaving a trace in words or phrases recognizable as patterns by a program.
  • Perhaps toward that end, So, an assistant professor of English at the University of Chicago, wrote an elaborate article in Critical Inquiry with Hoyt Long (also of Chicago) on the uses of machine learning and "literary pattern recognition" in the study of modernist haiku poetry. Here they actually do specify what they instructed programmers to look for, and what computers actually counted. But the explanation introduces new problems that somehow escape the authors. By their own admission, some of their interpretations derive from what they knew "in advance"; hence the findings do not need the data and, as a result, are somewhat pointless. After 30 pages of highly technical discussion, the payoff is to tell us that haikus have formal features different from other short poems. We already knew that.
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  • The outsized promises of big-data mining (which have been a fixture in big-figure grant proposals) seem curiously stuck at the level of confident assertion. In a 2011 New Left Review article, "Network Theory, Plot Analysis," Moretti gives us a promissory note that characterizes a lot of DH writing: "One day, after we add to these skeletons the layers of direction, weight and semantics, those richer images will perhaps make us see different genres — tragedies and comedies; picaresque, gothic, Bildungsroman … — as different shapes; ideally, they may even make visible the micro-patterns out of which these larger network shapes emerge." But what are the semantics of a shape when measured against the tragedy to which it corresponds? If "shape" is only a place-holder meant to allow for more-complex calculations of literary meaning (disburdened of their annoyingly human baggage), by what synesthetic principle do we reconvert it into its original, now reconfigured, genre-form? It is not simply that no answers are provided; it is that DH never asks the questions. And without them, how can Moretti’s "one day" ever arrive?
  • For all its resources, the digital humanities makes a rookie mistake: It confuses more information for more knowledge. DH doesn’t know why it thinks it knows what it does not know. And that is an odd place for a science to be.
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