The Scholar's Stage: Teaching the Humanities as Terribly as Possible - 0 views
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Dive into the past and you will see this theme will emerge time and again: the purpose of studying history, philosophy, and poetry is to help us lead better lives and be better people. The humanities are an education for the soul. Placed next to these paeans to education, the aims of the "Theology of Dostoevsky" course are crippling. Reading Dostoevsky will help students will learn how to "contextualize literature within its anthropological milieu." Dostoevsky will teach them to see "the unique interpretive problems inherent in studying creative genres" and discussing his works will help them "communicate more effectively, verbally and in writing, about theological literature." That is the purpose of reading a man regularly called the best novelist in human history! We read him to "meet academics standards for writing and notation!" How painfully limited.
Voyant Tools: Reveal Your Texts - 1 views
Teens do better in science when they know Einstein and Curie also struggled - Quartz - 0 views
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Apparently learning that science does not always come naturally-even to geniuses-helps children succeed. Students who learned that great scientists struggled, both personally and intellectually, outperformed those who learned only of the scientists' great achievements, new research shows. Ninth- and 10th-grade students in low-performing New York City schools who read about Albert Einstein's struggles, including multiple school changes...
Fanning the Flames While the Humanities Burn - The Chronicle of Higher Education - 0 views
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Yet before we have even had time to digest this criticism, the authors change their mind: Perhaps diversification is responsible for shrinkage, and it is for the best! "Some of what Kay figures as disciplinary attrition," they write, "looks from our vantage point like the very necessary unsettling of white male dominance." It is not entirely clear whether they mean that the tremendous drop in enrollment and jobs can be accounted for by the attrition of white males (it cannot), or rather, more likely, that the shrinkage of the profession is a necessary and therefore justified consequence of the moral housecleaning it was forced to endure. On the latter reading, the problem with Kay’s essay is not one of diagnosis. It is rather that he fails to appreciate the extent to which both he and the discipline he eulogizes deserve whatever misfortune happens to befall them. (Indeed, these four horsewomen of the apocalypse promise that "a cleansing flame will allow us to build a better structure.")
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Their lengthy description, displaying most fully the confusions of snark for wit and of hyperbole for exactitude that pervade the piece, is not, strictly speaking, false. Choosing what to wear for conferences and interviews is not always easy. And the attempt to meet contradictory standards (formal but not too formal, etc.) leads both men and women to come to resemble one another, as they all jointly reach toward an elusive ideal of professional suitability. But this awkward process of convergence is surely just what Kay means to convey with his description of the participants as sharing a "self-conscious aesthetic." As for misogyny, it is not obvious to me who comes off worse, the men with their "mummified" hair and pairs of identical try-hard-casual sneakers, or those women in their suits. But then again, who cares? The structuring idea of the essay, remember, is that English professors are dithering while their profession dies. It is hard to imagine a better illustration of this point than four tenure-track professors spending five paragraphs of their response criticizing a line about Ann Taylor dresses.
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Kay says very clearly what he misses about his life at the university: talking to and reading poetry with an adviser he admires, doing work he cares about, and being part of a community that could provide him with the opportunity to talk about literature with those who share his love for it. This fantasy is the fantasy of those who wish to dedicate themselves to a life of the mind. It is mine. Here, apparently, lies Kay’s real sin. It is not his unwitting bigotry. Ultimately, the scandal of his piece has little to do with his adoring descriptions of his academic adviser or his sartorial observational satire. His sin is that he fails to embrace his own sacrifice as well justified, fails to see his own loss as the "very necessary unsettling of white male dominance," fails to welcome the "cleansing flame." The problem is not what Kay says but that he dares to speak of his own predicament — that he dares to want publicly anything at all. After all, according to the authors, Kay, despite having had to abandon his vocation, possesses a power and freedom that they can only dream of. "Our point is this: It’s not that no woman would have written an essay like Kay’s. It’s that no woman could have done so, because no woman is permitted to navigate the MLA — let alone the world — in this fashion." Kay, that is, betrays women not only by failing to portray them as sufficiently capable and accomplished but also, and without contradiction, by failing to portray the degree to which they are, compared to him, utterly powerless. What woman could go in and out of conference rooms? What woman could sidle up to a couple of octogenarians in a conference-hotel lobby?
The 2017 Dean's List: EdTech's 50 Must-Read Higher Ed Blogs | EdTech Magazine - 0 views
DHQ: Digital Humanities Quarterly: A Genealogy of Distant Reading - 0 views
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Because Radway’s voice is candid and engaging, the book may not always sound like social science.
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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
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social science
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The Digital-Humanities Bust - The Chronicle of Higher Education - 0 views
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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.
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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.
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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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Inside the Flipped Classroom - 0 views
Fluent in Social Media, Failing in Fake News: Generation Z, Online - Pacific Standard - 0 views
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Instead of burrowing into a silo or vertical on a single webpage, as our Gen Z digital natives do, fact checkers tended to read laterally, a strategy that sent them zipping off a site to open new tabs across the horizontal axis of their screens. And their first stop was often the site we tell kids they should avoid: Wikipedia. But checkers used Wikipedia differently than the rest of us often do, skipping the main article to dive straight into the references, where more established sources can be found. They knew that the more controversial the topic, the more likely the entry was to be "protected," through the various locks Wikipedia applies to prevent changes by anyone except high-ranking editors. Further, the fact checkers knew how to use a Wikipedia article's "Talk" page, the tab hiding in plain sight right next to the article—a feature few students even know about, still less consult. It's the "Talk" page where an article's claims are established, disputed, and, when the evidence merits it, altered.
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In the short term, we can do a few useful things. First, let's make sure that kids (and their teachers) possess some basic skills for evaluating digital claims. Some quick advice: When you land on an unfamiliar website, don't get taken in by official-looking logos or snazzy graphics. Open a new tab (better yet, several) and Google the group that's trying to persuade you. Second, don't click on the first result. Take a tip from fact checkers and practice click restraint: Scan the snippets (the brief sentence accompanying each search result) and make a smart first choice.
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What if the answer isn't more media literacy, but a different kind of media literacy?
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A Guide for Resisting Edtech: the Case against Turnitin - Hybrid Pedagogy - 0 views
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At the Digital Pedagogy Lab Institutes where we’ve taught, there’s one exercise in particular we return to again and again. In our “crap detection” exercise (named for Rheingold’s use of the term), participants use a rubric to assess one of a number of digital tools. The tools are pitted, head to head, in a sort of edtech celebrity deathmatch. Participants compare Blackboard and Canvas, for instance, or WordPress and Medium, Twitter and Facebook, Genius and Hypothes.is. We start by seeing what the tools say they do and comparing that to what they actually do. But the work asks educators to do more than simply look at the platform’s own web site, which more often than not says only the very best things (and sometimes directly misleading things) about the company and its tool. We encourage participants to do research — to find forums, articles, and blog posts written about the platform, to read the tool’s terms of service, and even to tweet questions directly to the company’s CEO.
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Here’s the rubric for the exercise: Who owns the tool? What is the name of the company, the CEO? What are their politics? What does the tool say it does? What does it actually do? What data are we required to provide in order to use the tool (login, e-mail, birthdate, etc.)? What flexibility do we have to be anonymous, or to protect our data? Where is data housed; who owns the data? What are the implications for in-class use? Will others be able to use/copy/own our work there? How does this tool act or not act as a mediator for our pedagogies? Does the tool attempt to dictate our pedagogies? How is its design pedagogical? Or exactly not pedagogical? Does the tool offer a way that “learning can most deeply and intimately begin”? Over time, the exercise has evolved as the educators we’ve worked with have developed further questions through their research. Accessibility, for example, has always been an implicit component of the activity, which we’ve now brought more distinctly to the fore, adding these questions: How accessible is the tool? For a blind student? For a hearing-impaired student? For a student with a learning disability? For introverts? For extroverts? Etc. What statements does the company make about accessibility? Ultimately, this is a critical thinking exercise aimed at asking critical questions, empowering critical relationships, encouraging new digital literacies.
Academe's Extinction Event: Failure, Whiskey, and Professional Collapse at the MLA - Th... - 0 views
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At some point, though, a presenter began reading a paper that caused me to look up at once from the wiki. This was Anna Kornbluh, of the University of Illinois at Chicago. Her paper was written in the same language as the others, but scythelike; she plied the language with weird skill, as if slicing a path toward some promontory of insight — and I found, to my surprise and unease, that I wanted to follow her there and stand and look out. Advertisement Her thesis was unsparing. “We have rhapsodized demolition as liberation while literally laying ruin to the university,” she argued, “a horror to be beheld by future historians — in the unlikely event there are any.” Literary theorists, by prizing an ethos of destruction in the name of freedom, had ironically aligned themselves with the external forces — political, administrative — that had for years conspired to obliterate the institution in which they work. “Human beings,” though, “are essentially builders,” she noted, channeling Marx — “architects of ideas” as well as topplers of norms. Both gestures, affirmation and dissent, are “life-sustaining”; ideally they coexist, equipoised, twin components of a fulfilled life. A reconstructed university — and wider world — would depend on recovering the constructive and visionary impulse, which the profession had too long devalued in favor of critique. “Get building,” she enjoined the room.
Scholarly, digital, open: an impossible triangle? | Goodfellow | Research in Learning T... - 1 views
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Scholarship is discussed below from both institutional and individual perspectives. The view I am starting from is that ‘scholarship’ refers to a set of epistemological and ethical practices that underpin the social construction of an enduring record of objectively validated knowledge. By this definition teaching and learning is not scholarship, although it may draw on scholarship and be done by scholars.
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Research in this area always runs the risk of collapsing into reflexivity, as digital scholars turn the lens of enquiry onto themselves, but grounded and critical research into situated practice in areas of research, teaching and public engagement where both scholarship in all its forms and digitality in all its manifestations are prominent is possible and should be pursued.
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There is an inherent tension between practices that aim to open up the social construction of knowledge to universal participation, and those which aim to deepen the understanding of specialist communities and establish a stable and enduring record. Nevertheless, it is the role of many scholars to be involved in both. To bring scholarship, teaching and public engagement closer together must surely be the aim, but first we need to understand the ways in which practice makes them different.
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