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Jacques Kerneis

L'Agence nationale des Usages des TICE - Le partage de signets pour la collaboration et l'apprentissage - 2 views

    • Jacques Kerneis
       
      Logique applicationniste ?
  • pour la
  • compétence essentielle pour appréhender les flux informationnels
  • ...44 more annotations...
  • invite
  • peut entraîner
  • catégorisation
  • peut en outre
  • faire une mobilisation collective
  • l’usager souhaite
  • bibliothèques de liens 
  • e commenter les liens sauvegardés, ce qui donne une valeur ajoutée à ces liens et contribue à les caractérise
  • catégories
  • stockage
  • Braga
  • devant utiliser une plateforme de partage de signets durant un semestre
  • devaient
  • voir où ils en sont de leurs recherches et incite à produire un travail régulier » ;
  • uisque chaque membre a envie d’être utile à l’équipe ».
  • onfère ainsi une dimension sociale à la recherche d’informations.
  • résultats similaires
  • devaient
  • sciences physiques
  • ont collecté un nombre plus important d’informations par rapport au groupe utilisant le moteur de recherche.
  • plus d’attention aux ressources associées à des commentaires déposés par les internautes et par leurs pairs.
  • (BTS) devaient
  • le suivi du travail des élèves par leur enseignante.
  • la pertinence d’une ressource,
  • pour évaluer la répartition des tâches dans l’équipe, le choix et la pertinence de certaines ressources ou la qualité des mots clés retenus.
  • ue lorsque les élèves ne travaillent qu’avec un moteur de recherche traditionnel.
  • ouvre également la porte
  • et de ses besoins
  • niveau équivalent à la première année d’IUFM
  • ur les connaissances et compétences acquises en cours.
  • ont dû
  • Un groupe contrôle
  • Les résultats montrent que
  • impact positif
  • se rappeler
  • apacité à les relier avec des connaissances en cours d’acquisition ou déjà stabilisées
  • oblige à un effort de catégorisation et de conceptualisation, et tend à induire une lecture plus approfondie de celles-ci.
  • e partage et l’indexation de signets sont intéressants également pour des élèves de première.
  • matérialise plusieurs étapes de la recherche d’informations dans un seul et même outil.
  • et l’accompagner via un suivi individualisé.
  • ontribue à responsabiliser et impliquer les élèves dans le travail de groupe.
  • au service d’une co-exploration de l’offre informationnelle.
  • et éviter ainsi que ces bibliothèques de signets ne soient que de simples réservoirs de liens.
  • en les raccrochan
  •  
    "Le partage de signets pour la collaboration et l'apprentissage Résumé : Organiser de façon structurée des ressources sélectionnées sur le Web est une compétence essentielle pour appréhender les flux informationnels. Des recherches ont souligné qu'un usage collaboratif du partage de signets invite à une co-exploration du Web, ce qui peut entraîner l'implication forte des membres d'un groupe et mettre en œuvre un processus d'intelligence collective. La catégorisation des ressources au sein des bibliothèques de signets en ligne, via l'indexation ou les commentaires, peut en outre, aider à la conceptualisation et à l'appropriation du contenu des ressources par les apprenants. Recommandations : Encourager les élèves à commenter les ressources mises à disposition en les raccrochant à un contexte pédagogique précis. Aider les élèves à choisir les mots clés :  éviter les synonymes (il peut être intéressant ici de faire une mobilisation collective des idées au préalable); associer plusieurs mots clés pour indexer plus précisément une ressource.  Voir aussi : Témoignage - recherche sur le romantisme Témoignage - centre multimédia Thèse de Michèle Drechsler (IEN) sur Eduscol Article de Michèle Dreschler - revue Les cahiers du numériques Usages pédagogiques du « social bookmarking » Travaux personnels encadrés Utilisation pédagogique du social bookmarking lors de la recherche d'informations Médias sociaux et éducation Article de Laurence Juin, documentaliste - « Un nouvel outil au service de ma pédagogie ! » par Florence Canet * Les signets, aussi appelés "favoris" ou "marques-pages", sont des pages Web enregistrées auxquelles l'usager souhaite avoir un accès ultérieur facilité. Le partage de signets en ligne (également connu sous le terme anglais de social bookmarking) est une pratique qui permet de sauvegarder, organiser et commenter des pages Web dans une bibliothèque virtuelle créée via un
Michel Roland-Guill

Larry Sanger Blog » On Robinson on Education - 0 views

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    First, let me say, that the video design is very cool.  Moreover, Sir Ken Robinson is quite an excellent public speaker.  Finally, I agree with him entirely that standardization is the source of a lot of our educational difficulties.  But much of the rest of his message is irritatingly wrong.
Michel Roland-Guill

Digital Natives, Digital Immigrants - 0 views

  • Our students have changed radically. Today’s students are no longer the people our educational system was designed to teach.  
  • A really big discontinuity has taken place.  One might even call it a "singularity"
  • Today’s students - K through college - represent the first generations to grow up with this new technology.
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  • today's students think and process information fundamentally differently from their predecessors.
  • it is very likely that our students’ brains have physically changed - and are different from ours - as a result of how they grew up.  But whether or not this is literally true, we can say with certainty that their thinking patterns have changed.
  • our Digital Immigrant instructors, who speak an outdated language (that of the pre-digital age), are struggling to teach a population that speaks an entirely new language.  
  • Digital Natives are used to receiving information really fast.  They like to parallel process and multi-task.  They prefer their graphics before their text rather than the opposite. They prefer random access (like hypertext). They function best when networked.  They thrive on instant gratification and frequent rewards.  They prefer games to "serious" work. 
  • They have little patience for lectures, step-by-step logic, and "tell-test" instruction. 
  • Often from the Natives' point of view their Digital Immigrant instructors make their education not worth paying attention to compared to everything else they experience - and then they blame them for not paying attention! 
  • Smart adult immigrants accept that they don’t know about their new world and take advantage of their kids to help them learn and integrate.  Not-so-smart (or not-so-flexible) immigrants spend most of their time grousing about how good things were in the "old country."
  • As educators, we need to be thinking about how to teach both Legacy and Future content in the language of the Digital Natives.  The first involves a major translation and change of methodology; the second involves all that PLUS new content and thinking.  It's not actually clear to me which is harder - "learning new stuff" or "learning new ways to do old stuff."  I suspect it's the latter.  
  • My own preference for teaching Digital Natives is to invent computer games to do the job, even for the most serious content. 
Alexandre Serres

Etude des perceptions et usages du livre numérique - Enseigner avec le numérique - Éduscol numérique - 0 views

  •  
    HADOPI "Etude des perceptions et usages du livre numérique"
Michel Roland-Guill

The End of Solitude - The Chronicle Review - The Chronicle of Higher Education - 0 views

  • The camera has created a culture of celebrity; the computer is creating a culture of connectivity. As the two technologies converge — broadband tipping the Web from text to image, social-networking sites spreading the mesh of interconnection ever wider — the two cultures betray a common impulse. Celebrity and connectivity are both ways of becoming known. This is what the contemporary self wants. It wants to be recognized, wants to be connected: It wants to be visible.
  • I once asked my students about the place that solitude has in their lives. One of them admitted that she finds the prospect of being alone so unsettling that she'll sit with a friend even when she has a paper to write. Another said, why would anyone want to be alone?
  • Man may be a social animal, but solitude has traditionally been a societal value. In particular, the act of being alone has been understood as an essential dimension of religious experience, albeit one restricted to a self-selected few. Through the solitude of rare spirits, the collective renews its relationship with divinity.
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  • Communal experience is the human norm, but the solitary encounter with God is the egregious act that refreshes that norm.
  • Like other religious values, solitude was democratized by the Reformation and secularized by Romanticism.
  • The child who grew up between the world wars as part of an extended family within a tight-knit urban community became the grandparent of a kid who sat alone in front of a big television, in a big house, on a big lot. We were lost in space. Under those circumstances, the Internet arrived as an incalculable blessing
  • For Emerson, "the soul environs itself with friends, that it may enter into a grander self-acquaintance or solitude; and it goes alone, for a season, that it may exalt its conversation or society."
  • Romantic solitude existed in a dialectical relationship with sociability
  • Protestant self-examination becomes Freudian analysis, and the culture hero, once a prophet of God and then a poet of Nature, is now a novelist of self — a Dostoyevsky, a Joyce, a Proust.
  • Modernism decoupled this dialectic. Its notion of solitude was harsher, more adversarial, more isolating. As a model of the self and its interactions, Hume's social sympathy gave way to Pater's thick wall of personality and Freud's narcissism — the sense that the soul, self-enclosed and inaccessible to others, can't choose but be alone. With exceptions, like Woolf, the modernists fought shy of friendship. Joyce and Proust disparaged it; D.H. Lawrence was wary of it; the modernist friendship pairs — Conrad and Ford, Eliot and Pound, Hemingway and Fitzgerald — were altogether cooler than their Romantic counterparts.
  • My students told me they have little time for intimacy. And of course, they have no time at all for solitude. But at least friendship, if not intimacy, is still something they want.
  • In fact, their use of technology — or to be fair, our use of technology — seems to involve a constant effort to stave off the possibility of solitude, a continuous attempt, as we sit alone at our computers, to maintain the imaginative presence of others.
  • The two emotions, loneliness and boredom, are closely allied. They are also both characteristically modern. The Oxford English Dictionary's earliest citations of either word, at least in the contemporary sense, date from the 19th century.
  • the previous generation's experience of boredom
  • The more we keep aloneness at bay, the less are we able to deal with it and the more terrifying it gets.
  • Boredom is not a necessary consequence of having nothing to do, it is only the negative experience of that state. Television, by obviating the need to learn how to make use of one's lack of occupation, precludes one from ever discovering how to enjoy it. In fact, it renders that condition fearsome, its prospect intolerable. You are terrified of being bored — so you turn on the television.
  • consumer society wants to condition us to feel bored, since boredom creates a market for stimulation.
  • The alternative to boredom is what Whitman called idleness: a passive receptivity to the world.
  • Loneliness is not the absence of company, it is grief over that absence.
  • Internet is as powerful a machine for the production of loneliness as television is for the manufacture of boredom.
  • And losing solitude, what have they lost? First, the propensity for introspection, that examination of the self that the Puritans, and the Romantics, and the modernists (and Socrates, for that matter) placed at the center of spiritual life — of wisdom, of conduct. Thoreau called it fishing "in the Walden Pond of [our] own natures," "bait[ing our] hooks with darkness." Lost, too, is the related propensity for sustained reading.
  • Solitude, Emerson said, "is to genius the stern friend." "He who should inspire and lead his race must be defended from traveling with the souls of other men, from living, breathing, reading, and writing in the daily, time-worn yoke of their opinions." One must protect oneself from the momentum of intellectual and moral consensus — especially, Emerson added, during youth.
  • The university was to be praised, Emerson believed, if only because it provided its charges with "a separate chamber and fire" — the physical space of solitude. Today, of course, universities do everything they can to keep their students from being alone, lest they perpetrate self-destructive acts, and also, perhaps, unfashionable thoughts.
  • The last thing to say about solitude is that it isn't very polite.
  • the ability to stand back and observe life dispassionately, is apt to make us a little unpleasant to our fellows
Michel Roland-Guill

Harvard Educational Review - Journal Article - 0 views

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    Reading is critical to students' success in and out of school. One potential means for improving students' reading is writing. In this meta-analysis of true and quasi-experiments, Graham and Herbert present evidence that writing about material read improves students' comprehension of it; that teaching students how to write improves their reading comprehension, reading fluency, and word reading; and that increasing how much students write enhances their reading comprehension. These findings provide empirical support for long-standing beliefs about the power of writing to facilitate reading.
Michel Roland

The Poet and the Computer - 0 views

  • There once was a time, in the history of this society, when the ability of people to convey meaning was enriched by their knowledge of and access to the work of creative minds from across the centuries.  No more. Conversation and letters today, like education, have become enfeebled by emphasis on the functional and the purely contemporary.  The result is a mechanization not just of the way we live but of the way we think, and of the human spirit itself.
  • To the extent, then, that man fails to make the distinction between the intermediate operations of electronic intelligence and the ultimate responsibilities of human decision and conscience, the computer could obscure man’s awareness of the need to come to terms with himself.  It may foster the illusion that he is asking fundamental questions when actually he is asking only functional ones.  It may be regarded as a substitute for intelligence instead of an extension of it. It may promote undue confidence in concrete answers.  “If we begin with certainties,” Bacon said, “we shall end in doubts; but if we begin with doubts, and we are patient with them, we shall end in certainties.”
  • Nothing really happens to a man except as it is registered in the subconscious.  This is where event and feeling become memory and where the proof of life is stored
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