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Charles van der Haegen

Meary Douglas retraces the origins of the Theory od Socio-cultural Viability - 1 views

projects.chass.utoronto.ca/...douglas1.pdf

cultural theory socio-cultural viability rationalities social science mary douglas history origin

shared by Charles van der Haegen on 22 Jul 11 - No Cached
  • Charles van der Haegen on 22 Jul 11
     
    IThis article, written at the end of her life, presents the Historical Origins of The theory of Socio-cultural Viability by Mary Douglas, who is to be seen as the inspirator of the theory, and to have established the foundational ideas who have been further developped by her students, and later further developped and applied by many scholars across a wide range of disciplines. The first paragraph will hopefully provide some incentive to dig further: Introduction: What is Grid and Group Cultural Theory? How Useful can it be in the Modern World? It is a pleasure for me to reflect on the history of Grid-Group. I first described the idea in Natural Symbols ( Douglas 1970), a kind of necessary sequel to Purity and Danger (1966). I now realise that it was a simple idea presented in a complicated way. After a late start it has been radically redesigned by creative collaborators whose work I will describe. Back in the 1960's social anthropologists still felt it was necessary to vindicate the intelligence of colonial peoples, then known as "natives" or "primitives." A major objective of teaching and writing in anthropology was to attack something described by Levy Bruhl as "primitive mentality," which seemed to mean "primitive irrationality." Malinowski had started in the 1920's showing that the Trobrianders had rational customs and laws. In the 1930's Raymond Firth was original in focusing on the "primitive economics" of the Polynesians and found that the basic laws of supply, demand, and price applied in the rustic economies he studied. Evans-Pritchard made a frontal defence of Azande rationality. After World War II, Nadel and Gluckman followed up with the complexities of Nubian and Barotse legal systems. The very idea that the concept of "jurisprudence" could apply to "the natives" was innovative. In the 1950's and 60's we continued to dismantle intellectual barriers assumed to distinguish "Them" from "Us." The following ex
  • Charles van der Haegen on 22 Jul 11
     
    I believe this to be a helpfull introduction to the study od the Theory od Socio-cultural viability, which, it seems to me, is a usefull framework to look from a new angle to cooperation theory, institutional decision making, democracy and many other fields of social sciences
David McGavock

HOW CULTURE DROVE HUMAN EVOLUTION | Edge.org - 0 views

edge.org/...-culture-drove-human-evolution

anthropology evolution culture tools cooperation religion neuroscience

shared by David McGavock on 07 May 14 - No Cached
  • how culture drove human evolution
  • cultural brain hypothesis—this is the idea that the real driver in the expansion of human brains was this growing cumulative body of cultural information, so that what our brains increasingly got good at was the ability to acquire information, store, process and retransmit this non genetic body of information.
  • but tools and artifacts (the kinds of things that one finds useful to throw or finds useful to manipulate) are themselves products of cultural evolution.
  • ...116 more annotations...
  • or a long time was that status in humans was just a kind of human version of this dominant status
  • Chimps, other primates, have dominant status.
  • social status
  • second kind of status. We call this status prestige.
  • from being particularly knowledgeable or skilled in an area,
  • From this we've argued that humans have two separate kinds of status, dominance and prestige
  • give them deference in exchange for knowledge that you get back
  • you want to isolate the members of your group who are most likely to have a lot of this resources, meaning a lot of the knowledge or information that could be useful to you in the future
  • some of the big questions are, exactly when did this body of cumulative cultural evolution get started?
  • may have started early
  • another possibility is that it emerged about 800,000 years ago.
  • here's theoretical models that show that culture, our ability to learn from others, is an adaptation to fluctuating environments.
  • Another signature of cultural learning is regional differentiation and material culture, and you see that by about 400,000 years ago
  • 400,000 years ago
  • there's another possibility that it was a different kind of ape that we don't have in the modern world: a communal breeding ape that lives in family units rather than the kind of fission fusion you might see in chimpanzees
  • In the Pliocene, we see lots of different kinds of apes in terms of different species of Australopithecus.
  • we now have evidence to suggest that humans were communal breeders, so that we lived in family groups maybe somewhat similar to the way gorillas live in family groups, and that this is a much better environment for the evolution of capacities for culture than typical in the chimpanzee model
  • for cultural learning to really take off, you need more than one model.
  • trying out different technique
  • take advantage of the variation
  • the question is, how did we become such long distance runners?
  • only humans have it
  • humans who don't know how to track animals, can't run them down
  • idea being that the religions of modern societies are quite different than the religions we see in hunter gatherers and small scale societies
  • Most recently I've been also thinking about the evolution of societal complexity.
  • when societies begin to get big and complex
  • large-scale cooperation
  • What are the causal processes that bring these things about?
  • There's an interaction between genes and culture. First you have to get the culturally transmitted knowledge about animal behavior and tracking and spore knowledge and the ability to identify individuals, which is something you need to practice, and only after that can you begin to take advantage of long distance running techniques
  • I've worked in a couple of different areas on this, and one is religion.
  • there was an intense period that continues today of intergroup competition, which favors groups who have social norms and institutions that can more effectively expand the group while maintaining internal harmony
  • they've been shaped in ways that galvanize cooperation in larger groups
  • In small-scale hunter-gatherer religions, the gods are typically whimsical. They're amoral.
  • but as we begin to move to the religions in more complex societies, we find that the gods are increasingly moralizing.
  • if you remind believers of their god, believers cheat less, and they're more pro social or fair in exchange tasks,
  • more pro social in are the ones with anonymous others, or strangers. These are the kinds of things you need to make a market run to have a successful division of labor
  • ritual plays a role in this
  • rituals seem to be sets of practices engineered by cultural evolution to be effective at transmitting belief and transmitting faith
  • elevate the degree of belief in the high-moralizing gods
  • high-moralizing gods will often require rituals of this kind
  • Speaking in unison, large congregations saying the same thing, this all taps our capacity for conformist transmission;
  • People also engage in what we call credibility-enhancing displays [during rituals]. These are costly things. It might be an animal sacrifice or the giving of a large sum of money or some kind of painful initiation rite
  • We think religions are just one element, one way in which culture has figured out ways to expand the sphere of cooperation and allow markets to form and people to exchange and to maintain the substantial division of labor.
  • There's a lot of risk in developing specialization because you have to be confident that there's a market there that you can engage with. Whereas if you're a generalist and you do a little bit of farming, a little bit of manufacturing, then you're much less reliant on the market. Markets require a great deal of trust
  • In the intellectual tradition that I'm building on, culture is information stored in people's heads that gets there by some kind of social learning
  • We tend to think of cultural transmission, or at least many people think of cultural transmission as relying on language
  • , it's quite clear that there is a ton of cultural transmission that is just strictly by observational learning.
  • what we don't see amongst other animals is cumulative cultural evolution.
  • you can learn one thing from one generation, and that begins to accumulate in subsequent generations.
  • One possible exception to that is bird song.
  • One of the interesting lines of research that's come out of this recognition is the importance of population size and the interconnectedness for technology.
  • looking at a case study in Tasmania.
  • You start out with two genetically well-intermixed peoples. Tasmania's actually connected to mainland Australia so it's just a peninsula. Then about 10,000 years ago, the environment changes, it gets warmer and the Bass Strait floods, so this cuts off Tasmania from the rest of Australia, and it's at that point that they begin to have this technological downturn
  • You can show that this is the kind of thing you'd expect if societies are like brains in the sense that they store information as a group and that when someone learns, they're learning from the most successful member
  • study by Rob Boyd and Michelle Kline
  • larger islands had much bigger and more complex fishing technologies, and you can even show an effective contact. Some of the islands were in more or less contact with each other,
  • more in contact, you have fancier tools, and that seems to hold up.
  • rates of innovation should continue to increase, especially with the emergence of communication technologies
  • As an individual inventor or company, you're best off if everybody else shares their ideas but you don't share your ideas because then you get to keep your good ideas, and nobody else gets exposed to them, and you get to use their good ideas, so you get to do more recombination.
  • An important thing to remember is that there's always an incentive to hide your information.
  • Embedded in this whole information-sharing thing is a constant cooperative dilemma in which individuals have to be willing to share for the good of the group.
  • a norm of information sharing is a really good norm to have
  • I've done a lot of work on marriage systems with the evolution of monogamy.
  • Eighty-five percent of human societies have allowed men to have more than one wife
  • pushes us towards polygyny
  • But in the modern world, of course, monogamy is normative, and people who have too many wives are thought poorly of by the larger society. The question is, how did this ever get in place?
  • European Marriage Pattern,
  • Athens legislates the first rules about monogamous marriage
  • people are ready to moralize it,
  • it does seem to have societal level benefits. It reduces male-male competition. We think there's evidence to say it reduces crime, reduces substance abuse, and it also engages males in ways that cause them to discount the future less and engage in productive activities rather than taking a lot of risks
  • If I talk about normative monogamy as being successful, I mean that it spread,
  • especially if you have a society with widely varying amounts of wealth, especially among males. Then you're going to have a situation that would normally promote high levels of polygyny
  • to get into the mating and marriage market you would have to have a high level of wealth if we were to let nature take it's course
  • Part of my program of research is to convince people that they should stop distinguishing cultural and biological evolution as separate in that way. We want to think of it all as biological evolution. 
  • Culture is part of our biology.
  • We now have the neuroscience to say that culture's in our brain, so if you compare people from different societies, they have different brains.
  • Cognition and our ability to think are all interwoven,
  • A good example of this is the placebos. Placebos are something that depend on your cultural beliefs. If you believe that something will work, then when you take it, like you take an aspirin or you take a placebo for an aspirin, it initiates the same pathways as the chemically active substance. Placebos are chemically inert but biologically active, and it's completely dependent on your cultural beliefs.
  • One of the large research projects that I run in an effort to understand human sociality is called The Root of Human Sociality Project.
  • at the time to something called the Ultimatum Game, and the Ultimatum Game seemed to provide evidence that humans were innately inclined to punish unfairness.
  • behavioral economists find that students give about half, sometimes a little bit less than half, and people are inclined to reject offers below about 30 percent
  • The older you get, even if you have more wealth and more income, you're especially inclined to only offer half, and you'll reject offers below 40 percent.
  • I was thinking that the Machiguenga would be a good test of this
  • I did it in 1995 and 1996 there, and what I found amongst the Machiguenga was that they were completely unwilling to reject, and they thought it was silly. Why would anyone ever reject?
  • they made low offers, the modal offer was 15 percent instead of 50, and the mean comes out to be about 25 percent.
  • over the next two summers these field anthropologists went to the field and conducted the ultimatum game as well as a few other games
  • we found is that societies vary dramatically, from societies that would never reject, to societies that would even reject offers above 50 percent, and we found that mean offers ranged across societies from about 25 percent to even over 50 percent. We had some of what we called hyper fair societies. The highest was 57 percent in Lamalera, Indonesia.
  • able to explain a lot of the variation in these offers with two variables. One was the degree of market integration.
  • there seemed to be other institutions, institutions of cooperative hunting seemed to influence offers.
  • measured market integration much more carefully
  • subsequent project
  • large number of other variables, including wealth, income, education, community size, and also religion.
  • did the Ultimatum Game along with two other experiments. The two other experiments were the Dictator Game (the Dictator Game is like the Ultimatum Game except the second player doesn't have the option to reject) and the Third Party Punishment Game.
  • Third Party Punishment Game, there are three players and the first two players play a Dictator Game.
  • This gives us two different measures of willingness to punish strangers
  • one is rejection in the Ultimatum Game
  • three measures of fairness
  • size of the community predicts willingness to punish
  • suggesting that if you have small communities, you don't need punishment.
  • It could be some kind of reputational mechanism
  • There's a number of different ways to create norm systems that operate like that.
  • In a big society punishment can be most effective because reputational mechanisms can be weak. If you're in a big society and you encounter somebody, you probably don't have friends in common through which you could pass reputational information for which punishment could be generated. You might want to punish them right on the spot or someone who observes the interaction might want to punish them right on the spot or call the authorities or whatever, which is also costly.
  • This creates a puzzle because typically people think of small-scale kinds of societies, where you study hunter-gatherers and horticultural scattered across the globe (ranging from New Guinea to Siberia to Africa) as being very pro social and cooperative.
  • but the thing is those are based on local norms for cooperation with kin and local interactions in certain kinds of circumstances
  • these norms don't extend beyond food sharing. They certainly don't extend to ephemeral or strangers
  • large-scale society run you have to shift from investing in your local kin groups and your enduring relationships to being willing to pay to be fair to a stranger.
  • if you're going to be fair to a stranger, then you're taking money away from your family.
  • A commitment to something like anti-nepotism norms is something that runs against our evolutionary inclinations and our inclinations to help kin
  • In this sense, the norms of modern societies that make modern societies run now are at odds with at least some of our evolved instincts.
  • Lately we've been focused on the effects of religion
  • adherence to a world religion matters
  • People from world religions were willing to give more to the other person in the experiment, the anonymous stranger
  • Part of this is your willingness to acquire a norm of impartial roles; that we have a set of rules that governs this system.
  • political scientists call it the rule of law
  • those rules apply independently of the identities
  • If you want the rule of law to spread or to be maintained, you need conditions in which you're managing risk.
  • David McGavock on 07 May 14
     
    [JOSEPH HENRICH:] The main questions I've been asking myself over the last couple years are broadly about how culture drove human evolution. Think back to when humans first got the capacity for cumulative cultural evolution-and by this I mean the ability for ideas to accumulate over generations, to get an increasingly complex tool starting from something simple. One generation adds a few things to it, the next generation adds a few more things, and the next generation, until it's so complex that no one in the first generation could have invented it.
David McGavock

Final Report: Introduction | DIGITAL YOUTH RESEARCH - 1 views

digitalyouth.ischool.berkeley.edu/book-introduction

socialnetworks digitalnatives socialnetworking youthmedia

shared by David McGavock on 27 Apr 12 - Cached
  • What is generally lacking in the literature overall, and in the United States in particular, is an understanding of how new media practices are embedded in a broader social and cultural ecology. While we have a picture of technology trends on one hand, and spotlights on specific youth populations and practices on the other, we need more work that brings these two pieces of the puzzle together. How are specific new media practices embedded in existing (and evolving) social structures and cultural categories?
  • we describe how our work addresses this gap, outlining our methodological commitments and descriptive focus that have defined the scope of this book. The first goal of this book is to document youth new media practice in rich, qualitative detail in order to provide a picture of how young people are mobilizing these media and technologies in their everyday lives.
  • In this section of this introductory chapter, we outline our methodological approach and how we have defined the objects and focus of our study. The descriptive frame of our study is defined by our ethnographic approach, the study of youth culture and practice, and the study of new media.
  • ...31 more annotations...
  • How are new media being taken up by youth practices and agendas? Our analytic question follows from this: How do these practices change the dynamics of youth-adult negotiations over literacy, learning, and authoritative knowledge?
  • We have developed an interdisciplinary analytic tool kit to investigate this complex set of relations between changing technology, kid-adult relations, and definitions of learning and literacy. Our key terms are “genres of participation,” “networked publics,” “peer-based learning,” and “new media literacy.”
  • The primary distinction we make is between friendship-driven and interest-driven genres of participation, which correspond to different genres of youth culture, social network structure, and modes of learning.
  • We use the term “peer” to refer to the people whom youth see as part of their lateral network of relations, whom they look to for affiliation, competition, as well as disaffiliation and distancing. Peers are the group of people to whom youth look to develop their sense of self, reputation, and status.
  • In contrast to friendship-driven practices, with interest-driven practices, specialized activities, interests, or niche and marginalized identities come first.
  • nterest-driven practices are what youth describe as the domain of the geeks, freaks, musicians, artists, and dorks, the kids who are identified as smart, different, or creative, who generally exist at the margins of teen social worlds.
  • Rather than relying on distinctions based on given categories such as gender, class, or ethnic identity, we have identified genres based on what we saw in our ethnographic material as the distinctions that emerge from youth practice and culture, and that help us interpret how media intersect with learning and participation
  • Genres of participation provide ways of identifying the sources of diversity in how youth engage with new media in a way that does not rely on a simple notion of “divides” or a ranking of more- or less-sophisticated media expertise. Instead, these genres represent different investments that youth make in particular forms of sociability and differing forms of identification with media genres.
  • Our work here, however, is to take more steps in applying situated approaches to learning to an understanding of mediated sociability, though not of the school-centered variety. This requires integrating approaches in public-culture studies with theories of learning and participation.
  • A growing body of ethnographic work documents how learning happens in informal settings, as a side effect of everyday life and social activity, rather than in an explicit instructional agenda.
  • Our interest, more specifically, is in documenting instances of learning that are centered around youth peer-based interaction, in which the agenda is not defined by parents and teachers.
  • What counts as learning and literacy is a question of collective values, values that are constantly being contested and negotiated between different social groups. Periods of cultural and technological flux open up new areas of debate about what should count as part of our common culture and literacy and what are appropriate ways for young people to participate in these new cultural forms.
  • While what is being defined as “new media literacy” is certainly not the exclusive province of youth, unlike in the case of “old” literacies youth are playing a more central role in the redefinition of these newer forms. In fact, the current anxiety over how new media erode literacy and writing standards could be read as an indicator of the marginalization of adult institutions that have traditionally defined literacy norms (whether that is the school or the family).
  • our work does not seek to define the components of new media literacy or to participate directly in the normalization of particular forms of literacy standards or practice. Rather, we see our contribution as describing the forms of competencies, skills, and literacy practices that youth are developing through media production and online communication in order to inform these broader debates.
  • Although the tradition of New Literacy Studies has described literacy in a more multicultural and multimodal frame, it is often silent as to the generational differences in how literacies are valued.
  • The chapters that follow are organized based on what emerged from our material as the core practices that structure youth engagement with new media.
  • Media Ecologies, frames the technological and social context in which young people are consuming, sharing, and producing new media.
  • introduces three genres of participation with new media that are an alternative to common ways of categorizing forms of media access: hanging out, messing around, and geeking out.
  • following two chapters focus on mainstream friendship-driven practices and networks.
  • instant messaging, social network sites, and mobile phones
  • making friendships, gossiping, bullying, and jockeying for status are reproduced online, but they are also reshaped
  • chapter on Intimacy
  • examines practices that are a long-standing and pervasive part of everyday youth sociality.
  • flirting, dating, and breaking up.
  • these norms largely mirror the existing practices of teen romance
  • The next chapter on Families also takes up a key “given” set of local social relationships by looking across the diverse families we have encountered in our research. The
  • use of physical space in the home, routines, rules, and shared production and play. The chapter also examines how the boundaries of home and family are extended through the use of new media.
  • final three chapters of the book focus primarily on interest-driven genres of participation, though they also describe the interface with more friendship-driven genres.
  • Gaming examines different genres of gaming practice: killing time, hanging out, recreational gaming, mobilizing and organizing, and augmented game play
  • Creative Production, looking across a range of different case studies of youth production, including podcasting, video blogging, video remix, hip-hop production, fan fiction, and fansubbing.
  • Work examines how youth are engaged in economic activity and other forms of labor using new media. The chapter suggests that new media are providing avenues to make the productive work of youth more visible and consequential.
  • David McGavock on 27 Apr 12
     
    "What is generally lacking in the literature overall, and in the United States in particular, is an understanding of how new media practices are embedded in a broader social and cultural ecology. While we have a picture of technology trends on one hand, and spotlights on specific youth populations and practices on the other, we need more work that brings these two pieces of the puzzle together. How are specific new media practices embedded in existing (and evolving) social structures and cultural categories?"
David McGavock

A New Culture of Learning | Social Media Classroom - 3 views

socialmediaclassroom.com/...a-new-culture-learning

culture learning mistakes WIERD JSB mindamp learning culture

shared by David McGavock on 21 May 11 - No Cached
  • A New Culture of Learning
  • what strikes me is the second part of the title Cultivating the Imagination for a World of Constant Change.
  • I love seeing a child's imagination being captivated
  • ...32 more annotations...
  • I am challenged by many who see social-media as the next project rather than a shift in the paradigm of existence.
  • I believe that dissatisfaction with the factory model of school, along with the growing number, ubiquity, and accessiblity, of tools (for connection, collaboration and creation) will tip the balance toward new models and cultures of learning.
  • I love to see teachers and student figuring out how to use technology together; asking questions, trying stuff, "messing around" as Brown would say.
  • The Social Life of Information by John Seely Brown and Paul Duguid
  • Can I just say that it is amazingly prescient and still relevant even a decade later? I'm interested in comparing it to his more recent book in discussion here.
  • Howard reponds with an idea on assignments (and the power of assignments). I found the questions (or in other courses the assignements) to really good at directing my brain. 1.Read the question 2. go to sleep 3. stare at the ceiling for hours 4. brush teeth 5. eurekaThese methods are also used in action learning and action research
  • I'm reading the book "the myth of management" (which is not related to learning), and I found out that finding "faults" is actually a dirty consultant trick, as it expands the window through which you can sell your solution. I hacked that idea and replaced solution with learning.
  •  The role of the instructor in balancing freedom and structure -- setting enough structure so that the unlimited freedom doesn't become vertiginous and overwhelming -- resonates with my experiences with Rheingold U. so far. Assignments seem to help, but they can't be too onerous.
  •  Very nice article comparing Thomas/JSB ideas to John Dewey's:
  •  http://charlestkerchner.com/wp-content/uploads/2011/04/DeweyThomas.pdf
  • Ernst - I am particularly interested in Action Research of the "plan, act, observe,reflect" variety where we never really arrive at conclusions but start again in a new cycle of teaching and learning.
  • that idea of teaching people to fail is very important - I notice that this is acceptable very often in business especially in the contexts of 'start-ups' but unacceptable in most schools. Here in Europe, the work of the Finnish educationalist Pasi Sahlberg gets a lot of attention - one of his motifs is learning to be wrong.
  • Knowing who to listen to in the 'noise' of all the information overload is important - I'm looking forward to our continuing review of how we all re-imagine that new culture of learning.
  • Can You, and if yes, How,  Change a system from within? This is one of the key issues of our time. Learning, PLN, Community support structures, activism, Social media, cooperation.. are all part of that... so it is realIy at the heart of our SMC Alumni topics. 
  • I would suggest, we should be dialoguing in depth about the question, and how to formulate it, before jumping to solutions...
  • The work of social and developmental psychologist, Carol Dweck can inform our discussion about failure,
  • Her book, Mindset, posits that some students have growth mindsets and some have fixed mindsets.
  • Ernst, I adore your description of problem-solving (especially the enumerated part). Downtime is essential for processing information and I agree, even subtle shifts within group dynamics can cause huge internal vistas to open up.
  • The idea of structuring for failure in itself is a whole new take on creative thinking.
  • Schools reward success.  That's our measurement system, our "leaderboard".  Some winners at school go on to run schools. Schools punish failure deeply, systematically.  Remember dunce caps? So taking failure as a good thing is, at the very least, weird and defamiliarizing!
  • Chapter Two of Thomas and Seely-Brown's book  is so short - just five pages - They conclude with the idea ....the point is to embrace what we don't know, come up with better questions about it, and continue asking those questions in order to learn more and more, both incrementally and exponentially. I wonder do the authors want us to reflect repeatedly on the contents of the chapter given its brevity.
  • is it certain type of people who fail, who are subsequently allowed to start again?
  • book's first chapter
  • Two key elements: network ("a massive information network that provides almost unlimited access and resources", sounds like mobile + Web) and environments ("bounded and structural") (19).
  • what do you make of the examples they present?  What do they suggest about the theory they exemplify?
  • ohn Seely Brown is particularly interested in the idea of tinkering. He suggests one of the best 'tinkering' models is the architectural studio -- the place where students work together trying to solve each others' problems, and a mentor or master can also take part in open criticism. Find out why this is a model for us all.  http://www.abc.net.au/rn/bydesign/stories/2011/3147776.htm
  • The first chapter is a pretty rosy, and might I say westernized, view of the power of Internet access + play in learning.* It manages to enlighten and engage using a few choice narratives (I imagine we will get to the power of those at some point in the book, too) and sets us up for the rationale to come.
  • * I'm looking for some reaction with regards to that comment
  • based on WEIRD (Western Educated Industrialized Rich Democratic) concepts. (An aside, here's a truly wonderful post unpacking of the idea of WEIRD in social science research.)
  • I can only talk for myself but there are contradictions between what I think is best to do with the students I teach and what I actually do. This "living contradiction" is something I consider in my own studies - I noticed a Tweet last night from Howard: Online and blended learning is NOT about automating delivery of knowledge, but about encouraging peer learning, inquiry, discourse.
  • The sentence I liked most from Chapter One reads "One of the metaphors we adopt to describe this process is cultivation. A farmer for example takes the nearly unlimited resources of sunlight, wind, water, earth, and biology and consolidates them into the bounded and structured environment of garden or farm. We see a new culture of learning as a similar kind of process - but cultivating minds instead of plants"
  • Everyone - you may have seen the piece below - if not please take 12 minutes to view it - it fits nicely with our current discussion
  • David McGavock on 21 May 11
     
    This is the first capture of the conversation from the thread "A New Culture of Learning". We'll see how this goes
  • Howard Rheingold on 21 May 11
     
    I read the book almost cover to cover. It led me to think more about pushing what I've been doing closer to pure p2p. One of the co-learners in the latest Mindamp told me about "paragogy." That one is worth bookmarking.
Charles van der Haegen

New Media Literacies: Greening a Digital Media Class - 0 views

newmedialiteracies.org/...ning-a-digital-media-cours.php

media litteracy education do-it-yourself ethnocentrism planet disadvantaged multi-cultural cultural assumptions citizenship

shared by Charles van der Haegen on 16 May 11 - No Cached
  • Charles van der Haegen on 16 May 11
     
    Blogpost by Antonio Lopez, co-learner at MindAmp I've been a media literacy educator for a dozen years, although as a consequence of participating in the punk movement during the early '80s, I've been a lifelong proponent of do-it-yourself media. Since entering the field of education I've worked in numerous arts programs with youths, spending considerable time with disadvantaged groups. Working with Native Americans, Latinos and Afro-Caribbean youth has helped me to formulate a multicultural, multi-perspective approach to media literacy that has pushed me to reconceptualize cultural assumptions embedded in traditional media education.* Learners in those communities are under greater stress than mainstream Americans, and their particular needs call for attention to social justice, environmental issues and cultural citizenship, things that many privileged Americans take for granted. At one point when I was working on the rez, a Native American elder opined on the information highway by remarking, "any road can get you somewhere." Unfortunately, many programs that embrace digital media tools are too enamored with the technology to think more critically about the "somewhere" we are moving towards. It was during this period that I realized the importance of appropriate applications of technology and also understood the ethnocentrism embedded in the idea of "progress." More importantly, I was forced to think more carefully about who or what I was ultimately serving in my work as an educator. As a fellow media geek it might surprise you, then, to suggest that my approach since then has been to serve the planet: humans and nonhuman alike. In particular I feel a strong calling to speak to the best of my abilities on behalf of our silent partner: nature. These days in my current role as a professor of media studies at an American University in Rome, I have taken to heart the task of incorporating lessons I learned beyond the walled garden of academia to green the field of m
Charles van der Haegen

Michael+Thompson+Lisbon+Report+Democratic+Governance+Technological+Change+and+Globalisa... - 0 views

cultural-theory-action-research.wikispaces.com/...hange+and+Globalisatio+(2).pdf

Lisbon Science society ESRC Michael Thompson Theory of Socio-Cultural Viability clumsy solutions

shared by Charles van der Haegen on 10 May 11 - No Cached
  • Charles van der Haegen on 10 May 11
     
    A fundamental article on how new social theory brings new perspectives on how to find and omplement solutions to the intractable problems of our time. These ideas originally developped by Maruy Dougleas, have been refined and developped into a full theory, called Theory of Socio-Cultural Viability, anso sometil$mes called "Cultural Theory". The lead researcher in this field is Michael Thompson, author of this Workshop Report
Charles van der Haegen

YouTube - A Portal to Media Literacy Michael Welsch - 0 views

www.youtube.com/watch

media litteracy michael welsch pedagogy literacy culture significance college

shared by Charles van der Haegen on 22 Jun 11 - Cached
  • Charles van der Haegen on 22 Jun 11
     
    "Presented at the University of Manitoba June 17th 2008. (for those of you waiting for the Library of Congress presentation, it will be posted Jul16 videos of the work of Michaerl Welsch in Cultural Antropology classes on media litteracy..; a fantastic and incredibly powerfiull showpiece on how education can become with at the same time hints on what to-morrow could look like..; 19th-ish.) From Stephen's Lighthouse: http://stephenslighthouse.sirsidynix.com/archives/2008/07/michael_wesch_l.html" "Many of you have probably seen Kansas State University prof Michael Wesch's thought-provoking video, "A Vision of Students Today". http://www.youtube.com/watch?v=dGCJ46vyR9o. Recently Dr. Wesch spoke at the University of Manitoba where he explained the the basis of this video in a talk entitled, "Michael Wesch and the Future of Education." I found it fascinating! He describes how he so naturally incorporates emerging technologies into his courses from the smallest seminar type class to the largest lecture theatre filled class. More importantly he not only talks about the technologies but how he encourages extraordinary participation and collaboration from his students by engaging them in meaningful learning activities. Although the video is 66 minutes long...pour a coffee, iced tea or glass of wine and enjoy this dynamic presentation from a master teacher." http://umanitoba.ca/ist/production/streaming/podcast_wesch.html Dubbed "the explainer" by popular geek publication Wired because of his viral YouTube video that summarizes Web 2.0 in under five minutes, cultural anthropologist Michael Wesch brought his Web 2.0 wisdom to the University of Manitoba on June 17. During his presentation, the Kansas State University professor breaks down his attempts to integrate Facebook, Netvibes, Diigo, Google Apps, Jott, Twitter, and other emerging technologies to create an education portal of the future. "It's basically an ongoing experiment to create a portal for me and my stud
  • Charles van der Haegen on 22 Jun 11
     
    This is a most powerful ressource, a showcase of what a single professor has been able to realize in his cultural antropology class
Charles van der Haegen

SMUPreprint.pdf (Objet application/pdf) - 1 views

mercury.smu.edu.sg/...SMUPreprint.pdf

Wicked problems governance solutions Theory of Socio-Cultural Viability Thompson clumsy solutions plural democracy closed hegemonies

shared by Charles van der Haegen on 10 May 11 - No Cached
  • Charles van der Haegen on 10 May 11
     
    The first chapter of what is for me a fundamental book that complements our learning here, and hints at how Social Media might contribute to creating a better World. The article elaborates on how new Social Theory brings new perspectives to finding and implementing solutions to the intractable problems of our time. These ideas originally developped by Mary Douglas, an antropologist, and have been further refined and developped into a fully integrated Social Theory, called Theory of Socio-Cultural Viability, anso sometimes called "Cultural Theory". The lead researcher in this field is Michael Thompson, co-author of this book and chapter. Here are some highlights I have jotted down: Why do well-intended attempts to alleviate pressing social ills too often derail? How can effective and efficient and broadly acceptable solutions to social problems be found? By making sure no voices are excluded. Contrary to the ideas on which current social thinking is based, new research has lead to new theory explaining social systems, showing how deliberative quality is key to sustainable policy-making and implementation. It shows that endlessly changing and complex social worlds consist of ceaseless interactions between four mutually opposed organizing, justifying and perceiving social relations. Each time one of these perspectives is excluded from collective decision-making, governance failure inevitably results. Successful solutions are therefore creative combinations of four opposing ways of organizing and thinking. They always seem clumsy compared to any of the 4 voices' elegant solutions. Yet being broadly acceptable to all they are sustainable and implementable A new way to look at pluralism in organizations, institutions, policy-making, democracy, technology, geo-politics and many other social fields is offered to us by multidisciplinary research and practice by leading political scientists, anthropologists, economists, lawyers, sociologists, geographers, engineer
  • Charles van der Haegen on 10 May 11
     
    Hi guys, this might be stuff that is of interest to you...
David McGavock

Confessions of an Aca/Fan: Archives: A New Culture of Learning: An Interview with John ... - 1 views

henryjenkins.org/..._culture_of_learning_an_i.html

education learning culture interview learning culture Personal learning network

shared by David McGavock on 14 May 11 - No Cached
  • Today, I want to call attention to a significant new book, A New Culture of Learning: Cultivating the Imagination for a World of Constant Change, written by two of my new colleagues at the University of Southern California -- Douglas Thomas and John Seely Brown.
  • John Seely Brown and Douglas Thomas lay out a step by step argument for why learning is changing in the 21st century and what schools need to do to accommodate these new practices.
  • My hope is that our schools will soon embrace the book's emphasis on knowing, making, and playing.
  • ...9 more annotations...
  • The fear is easy to understand. What we are essentially doing when we move to student-directed learning is undermining our own relatively stable (though I would argue obsolete) notions of expertise and replacing them something new and different.
  • One of the key arguments we are making is that the role of educators needs to shift away from being expert in a particular area of knowledge, to becoming expert in the ability to create and shape new learning environments.
  • how do we identify the narrowing range of content which probably does fall into this category and which provides a common baseline for other kinds of learning?
  • users are not so much creating content as they are constantly reshaping context.
  • The very idea of remix is about the productions of new meanings by reframing or shifting the context in which something means.
  • You challenge here what James Paul Gee has called the "content fetish," stressing that how we learn is more important than what we learn. How far are you willing to push this? Doesn't it matter whether children are learning the periodic table or the forms of alchemy practiced in the Harry Potter books? Or that they know Obama is Christian rather than Muslim?
  • throughout the book, we stress that knowledge, now more than ever, is becoming a where rather than a what or how.
  • The explicit is only one kind of content, which tells you what something means.
  • The tacit has its own layer of meaning. It tells why something is important to you, how it relates to your life and social practices.
Charles van der Haegen

Geoff Mulgan: A short intro to the Studio School - YouTube - 2 views

www.youtube.com/watch

shared by Charles van der Haegen on 28 Sep 11 - No Cached
  • Charles van der Haegen on 28 Sep 11
     
    "Some kids learn by listening; others learn by doing. Geoff Mulgan gives a short introduction to the Studio School, a new kind of school in the UK where small teams of kids learn by working on projects that are, as Mulgan puts it, "for real." TEDTalks is a daily video podcast of the best talks and performances from the TED Conference, where the world's leading thinkers and doers give the talk of their lives in 18 minutes. Featured speakers have included Al Gore on climate change, Philippe Starck on design, Jill Bolte Taylor on observing her own stroke, Nicholas Negroponte on One Laptop per Child, Jane Goodall on chimpanzees, Bill Gates on malaria and mosquitoes, Pattie Maes on the "Sixth Sense" wearable tech, and "Lost" producer JJ Abrams on the allure of mystery. TED stands for Technology, Entertainment, Design, and TEDTalks cover these topics as well as science, business, development and the arts. Closed captions and translated subtitles in a variety of languages are now available on TED.com, at http://www.ted.com/translate. Category: People & Blogs Tags: TED TEDTalks TEDGlobal Geoff Mulgan Creativity Culture Design Education Work learning learn Studio School projects active learning participatory License: Standard YouTube License 223 likes, 4 dislikes Top Comments 1) 0:15 (to skip intro) 2) I'm sending this to my all my professors and even my old high school teachers too! More people need to hear about this idea! It may not be perfect now, but with more minds working together, it can be fine-tuned into something to suite ALL students (not just those in Media and Arts). Thanks TED! jerrylittlemars 14 hours ago 28 @merkowaty1 additional: just about ANYTHING is going to be more fun than traditional school as we have them today. ion010101 13 hours ago 6 see all All Comments (58) Reactions (2) Respond to this video... we do indeed learn by doing yet we are watchin
  • Charles van der Haegen on 28 Sep 11
     
    This is a really great initiative, worth watching. Sometimes I feel a bit unsettled, so much things happening in every corner of society at large... accelerating at such a fast pace... Whare, When, will this lead us towards... What can I do?
David McGavock

Pop-Up University | DMLcentral - 0 views

dmlcentral.net/...pop-university

rheingold university pop up Cooperation learning culture

shared by David McGavock on 01 May 11 - No Cached
  • Networked social learning is most effective and truly magical when students who don't know one another one day start scouring the world for knowledge to bestow on each other the next day and spend their time contributing to each other's learning. It’s the unpredictable synergy that can happen when a group of strangers assembles online to learn together.
  • But the knowledge-sharing gift economy is a human creation – one that can't be predicted, commanded, or summoned but has to be nurtured, cultivated, and facilitated.
  • Michael Wesch's "A Portal to Media Literacy" made clear to me something I had been feeling my way toward -- a pedagogy that is more about collaboration than technology, in which the technology is central, but is a vehicle for co-discovery.
  • ...7 more annotations...
  • Henry Jenkins taught me about participatory culture and the importance of teaching skills of credibility (what I call "crap detection") transmedia storytelling, collective intelligence, and network smarts.
  • I learned from Mizuko Ito that young people use digital skills and knowledge exchange as social currency in fan cultures – using social media to learn about things that really matter to them, such as multiplayer games, Pokemon, mashups and fan videos.
  • Cathy Davidson's bold experiments in peer-to-peer learning, including "crowd-sourcing grading," gave me a working model to emulate and appropriate.
  • it only made sense to begin by mobilizing social media skills in parallel with introducing the subject matter. Teaching about social media doesn't make a lot of sense unless students can use social media in their learning
  • The choice to participate in creating and not just consuming the culture in which we live is crucial, and presenting that choice in terms that can engage students is critical.
  • The first acts on the first day of class are crucial – what chaos theorists call "sensitive dependence on initial conditions."
  • As one of my mentors, Lisa Kimball, taught me, a good online facilitator pays heed to the containers, but also thinks in terms of tempo. I knew the importance of engaging as many of the co-learners as possible in the first live session and the first weekend of forum and blog discussion.
  • David McGavock on 01 May 11
     
    If Rheingold U, my current experiment in cultivating wholly online, multimedia, unaccredited, for-not-much-pay learning communities, originally germinated out of fun and impulse, the next stage was more scary-serious. As soon as I took people's money and started telling the world about my intentions, I was obligated as well as motivated to make it work - not just to deliver a rich set of learning materials, but to conjure actual social learning magic
Charles van der Haegen

Marco Verweij Trust and social capital in Cutural Theory ( and social media) - 0 views

ink.library.smu.edu.sg/...viewcontent.cgi

Trust Capital social media learning PNL communities cooperation democracy

shared by Charles van der Haegen on 30 Apr 11 - No Cached
  • Charles van der Haegen on 30 Apr 11
     
    I have already introduced Cultural Theory in the SMC MindAmp. I called it Theory of Sodcio-Culural Viability. Here's an indication of its reach: Why do well-intended attempts to alleviate pressing social ills too often derail? How can effective and efficient and broadly acceptable solutions to social problems be found? By making sure no voices are excluded. Contrary to the ideas on which current social thinking is based, new research has lead to new theory explaining social systems, showing how deliberative quality is key to sustainable policy-making and implementation. It shows that endlessly changing and complex social worlds consist of ceaseless interactions between four mutually opposed organizing, justifying and perceiving social relations. Each time one of these perspectives is excluded from collective decision-making, governance failure inevitably results. Successful solutions are therefore creative combinations of four opposing ways of organizing and thinking. They always seem clumsy compared to any of the 4 voices' elegant solutions. Yet being broadly acceptable to all they are sustainable and implementable A new way to look at pluralism in organizations, institutions, policy-making, democracy, technology, geo-politics and many other social fields is offered to us by multidisciplinary research and practice by leading political scientists, anthropologists, economists, lawyers, sociologists, geographers, engineers, policy-makers, and other leaders in society. Trust and Social capital are key ingredients for learning and for social media to strive. Here's what the author says: In this article, I trace the contributions that the cultural theory developed by Mary Douglas, Michael Thompson, Aaron Wildavsky and others can make to the debate on social capital. First, I sketch the various revisions of Putnam's social capital-thesis that have been proposed since the publication of Making Democracy Work. I note that these revisions are illuminating in and of th
Alex Grech

How Hashtagging the Web Could Improve Our Collective Intelligence - 0 views

mashable.com/...hashtag-web-data

shared by Alex Grech on 13 Nov 11 - No Cached
  • Why all the fuss over tweets? Twitter hosts valuable, communal conversation in real-time. And Twitter trends become more powerful the more users contribute to the dialogue. Finally, Twitter allows the chatter of millions to be parsed into channels (hashtags) of real-time conversation that covers widely varying topics. Jokes, rumors, political movements, pop culture fanaticisms, the collective screaming of teenagers — they all bubble to the surface and shift and change like an oil slick, much like a collective human consciousness.
  • One thing that makes Twitter so powerful is its use of a standard language: hashtags. Any hashtagged tweet is automatically linked to every other tweet that shares the same tag. This allows for consistent dialogue and measurement. However, the Internet as a whole is not a very consistent medium. Patterns emerge in specific areas of the web, but no uniform underlying structure exists to merge these patterns. Content may go viral or score a high page rank, but it doesn’t easily connect to related topics or encourage a larger conversation. It is a frustrating vestige of print culture that my web curation should be limited by my search ability.
  • Twitter can gather direct, mass conversation into subject categories like #watermelon, but the conversation is limited by the short form nature of the platform. If longer form methods of online communication could be aggregated into a similar form of direct conversation, it would serve both spectators and authors alike. For that to happen, citation must be standardized. Current citation methods like hashtags are rarely, if ever, exhaustive, and they often take on the subjective viewpoint of the author or sharer. Imagine the level of constructive debate and creativity that we might achieve when we organize and bucket all web content into Twitter-like categories. Imagine the kinds of things we might learn about our collective culture.
Antonio Lopez

Metal, code, flesh: Why we need a 'Rights of the Internet' declaration - Opinion - Al J... - 1 views

www.aljazeera.com/...201228715322807.html

internet cultural citizenship proflopez digital media decolonize media decolonize the media

shared by Antonio Lopez on 21 Feb 12 - No Cached
  • bitroots politics
  • For the first time ever, the internet had taken on Hollywood extremists and won. And not just in a close fight: the power demonstrated by internet activists was wildly greater than the power Hollywood lobbyists could muster. They had awoken a giant. They had no clue about just how angry that giant could be
  • A perfect storm of counterintuitive grey ethical areas, the internet is metal, code and flesh looking for harmony. This harmony will only come as the full potential of the assemblage is realised, as (and if) it overcomes the enclosures that contain it: capitalist mandates of profit and accumulation, modern human fear and pettiness, and the artificial territorial boundaries imposed by the concept of the Westphalian nation-state.
  • ...17 more annotations...
  • The corporate legislation project to gradually asphyxiate life in the web follows a twofold strategy: first, to gain terrain inch by inch by crafting ridiculously crippling legislation only to "tone it down" - making legislators look cooperative and magnanimous - while still advancing petty agendas
  • As Shirky notes, what is constantly in play is always how deep the "next turn of the screw" will go.
  • Code and hardware change us as much as we change them. Because we can’t uninvent the internet, we need to make sure it is the healthiest possible web.
  • Healthier code and healthier computers are critical for a society shaped by code and computers. As the recently deceased German philosopher Friedrich Kittler put it: "Codes - by name and by matter - are what determine us today, and what we must articulate if only to avoid disappearing under them completely."
  • Codes now reside in brains and bodies as much as in processors and hard drives. These particular individuals are there in representation of those who could not attend, but also in representation of the thick wilderness of codes and machines that bind them together.
  • an assemblage
  • Humans, encompassing their biological selves and their cultures and institutions. Hardware, including computers, mobile devices, mass storage facilities, transmission equipment, transoceanic cables, and so on. Code, including a vast wilderness of ever evolving protocols and software.
  • The hard thing is this: get ready, because more is coming. SOPA is simply a reversion of COICA [Combating Online Infringement and Counterfeits Act], which was proposed last year, which did not pass. And all of this goes back to the failure of the DMCA [Digital Millenium Copyright Act] to disallow sharing as a technical means. And the DMCA goes back to the Audio Home Recording Act, which horrified those industries. (…) PIPA and SOPA are not oddities, they're not anomalies, they're not events. They're the next turn of this particular screw, which has been going on 20 years now. And if we defeat these, as I hope we do, more is coming
  • that life itself is, in ultimate analysis, a series of information streams that bind diverse entities through feedback: "Any organism is held together in this action by the possession of means for the acquisition, use, retention, and transmission of information."
  • The ultimate political challenge that defenders of the internet must face today is to secure lasting health for this hybrid life-form made of metal, code and flesh.
  • It is still relatively uncontroversial to attack a network protocol because everything about it seems morally trivial: Isn't it all artificial in the end? Seen as just a result of human cultural, economic and political forces, machinic life seems enslavable.
  • Ethics in this realm, it must be stressed, are not about what good the machine can do for us, and not even about how we can use the machine to do good - for we are in fact part of the machine, part of the life-form. It means making the whole assemblage healthier for all its parts by fostering "the means for the acquisition, use, retention, and transmission of information", within and among its three actors.
  • For example, by noting that the list of corporations co-writing and lobbying SOPA, PIPA and ACTA include not only entertainment but also pharmaceutical corporations, it is evident how human health is tied to the network's health in very real ways.
  • "the internet is the new frontier, a territory to conquer
  • With the decline of state colonialism, capitalist governments and corporations now dream of the internet as the tool for corporate growth through ontological colonialism, free to expand within the mind and the planet, exploiting everyone alike.
  • The internet is not territory to be conquered, but life to be preserved and allowed to evolve freely.
  • Thinking of the web in terms of machinic life is important in practice for three powerful reasons: First, it guides us through the building of political models that encompass the human and the non-human, a politics for radical yet peaceful diversity needed now more than ever. Second, it unveils the ethical dimensions beneath seemingly neutral issues, allowing stronger defence for issues such as sharing and peer-to-peer practices that depend on healthy protocols and healthy hardware. Third, it is an approach that operates at any scale, allowing us to have nuanced and yet consistent positions regardless of whether we are debating the microscopic labyrinths of a computer chip (metal), the intangible nature of the BitTorrent or Bitcoin protocols (code), or the global impact of WikiLeaks (flesh).
  • Antonio Lopez on 21 Feb 12
     
    This is a very provocative essay, worth lots of discussion.
David McGavock

Connected Learning Research Network - 0 views

clrn.dmlhub.net

connectedlearning socialmedia education research technology network Cooperation learning culture mimi ito

shared by David McGavock on 28 Apr 12 - No Cached
  • David McGavock on 28 Apr 12
     
    "Dedicated to researching and reimagining learning for the 21st century This interdisciplinary research network is dedicated to understanding the opportunities and risks for learning afforded by today's changing media ecology, as well as building new learning environments that support effective learning and educational equity. Our work focuses on a model of connected learning -- learning that is socially connected, interest-driven, and oriented towards educational opportunity. "
  • David McGavock on 28 Apr 12
     
    Mimi studies youth culture and new media.
David McGavock

Imagine K12 - Home - 1 views

www.imaginek12.com/index.html

culture learning learning culture Cooperation school reform innovation

shared by David McGavock on 27 May 11 - No Cached
  • David McGavock on 27 May 11
     
    "We believe technology is transforming K-12 education. The infrastructure, hardware, software, and platforms are either available or being developed that will change the nature of how we teach our children in profound and far-reaching ways. A high-tech wave is beginning to sweep through the educational world largely driven by technology entrepreneurship. But the impact of those entrepreneurs will depend on the quality of their ideas, their ability to execute, and their ability to get funded. Imagine K12 is a for-profit enterprise looking to invest time, experience, energy and resources in entrepreneurs who have a passion for education and the technical know-how to create their vision."
Donal O' Mahony

21 Things That Will Be Obsolete by 2020 | MindShift - EdTech Leadership - 3 views

edtech.nathansandberg.me/will-be-obsolete-by-2020-minds

2020 learning culture

shared by Donal O' Mahony on 29 May 11 - No Cached
  • Donal O' Mahony on 29 May 11
     
    some interesting observations
  • Antonio Lopez on 30 May 11
     
    Great ink. I posted the following comment on the article's Website: On point 18, why not organic food in the cafeteria? Seems like if we are smart enough to adapt all the trends you are discussing, a farm-to-school lunch program would make sense as well. I like all the suggestions you are making, but I also find them to be too technologically oriented, and not necessarily grounded in the needs of the current reality we are facing: can we even educate for a world that no longer has the carrying capacity for civilization? I think the tools you mention are all useful and can be applied sustainably, but I would suggest a conscious push to incorporate sustainability as an educational value that is integrated into the technology. And I'm not just talking about information literacy about environmental issues, but actual sustainable cultural practice, which includes many of the things you have listed here. Additionally, it would be good to argue for Green IT. What good is a digital cloud if the ones outside the classroom are wrecking havoc on our surroundings? Again, I like your ideas, I just think they will be more feasible in a habitable world. We should put our minds together to make this so.
Charles van der Haegen

About Adbusters | Adbusters Culturejammer Headquarters - 1 views

www.adbusters.org/adbusters

artists activists writers pranksters students educators entrepreneurs new activists movement information age power structures topple

shared by Charles van der Haegen on 30 Jul 11 - Cached
  • Charles van der Haegen on 30 Jul 11
     
    "The Media Foundation We are a global network of artists, activists, writers, pranksters, students, educators and entrepreneurs who want to advance the new social activist movement of the information age. Our aim is to topple existing power structures and forge a major shift in the way we will live in the 21st century. Adbusters Magazine Based in Vancouver, British Columbia, Canada, Adbusters is a not-for-profit, reader-supported, 120,000-circulation magazine concerned about the erosion of our physical and cultural environments by commercial forces. Our work has been embraced by organizations like Friends of the Earth and Greenpeace, has been featured in hundreds of alternative and mainstream newspapers, magazines, and television and radio shows around the world. Adbusters offers incisive philosophical articles as well as activist commentary from around the world addressing issues ranging from genetically modified foods to media concentration. In addition, our annual social marketing campaigns like Buy Nothing Day and Digital Detox Week have made us an important activist networking group. Ultimately, though, Adbusters is an ecological magazine, dedicated to examining the relationship between human beings and their physical and mental environment. We want a world in which the economy and ecology resonate in balance. We try to coax people from spectator to participant in this quest. We want folks to get mad about corporate disinformation, injustices in the global economy, and any industry that pollutes our physical or mental commons. Culturejammer's Headquarters"
  • Charles van der Haegen on 30 Jul 11
     
    That's the kind of group I wanted to get to know... Thanks marlelo Santos for leading me to them...
Alex Grech

Social Media's Slow Slog Into the Ivory Towers of Academia - Josh Sternberg - Technolog... - 0 views

www.theatlantic.com/...244483

PhD Disruption Academia rheingold

shared by Alex Grech on 11 Oct 11 - No Cached
  • If you took a soldier from a thousand years ago and put them on a battlefield, they'd be dead,"
  • "If you took a doctor from a thousand years ago and put them in a modern surgical theater, they would have no idea what to do. Take a professor from a thousand years ago and put them in a modern classroom, they would know where to stand and what to do."
  • So they went back to school to learn how to create Facebook campaigns, how to incorporate SEO best-practices, how to blog, and how to create social media strategies.
  • ...17 more annotations...
  • But as social interactions and technologies mature, there has been a swing in the pendulum. Professors are now approaching the teaching of social media from a pedagogical perspective, as much as a practical one.
  • the theories behind social media: why do things go viral, the social theories of how people act and how they communicate to a network, or one person at a time, and why do certain tools work they way they do for us
  • Instead of understanding social media as products, students are encouraged to treat status updates as part of a larger information ecosystem.
  • With social media being a pervasive, if not invasive, aspect of our lives, it makes perfect sense for the Ivory Tower to embrace social media from a theoretical perspective to help students understand the technology and its effect on their daily lives, as well as the epistemological question of "how do we know what we know?"
  • The medium is relatively new enough that there's no canon shaping social media, just conceptual frameworks for looking at the effects of social media on students' lives and communities and on society as a whole. The task of academics is to give students a vocabulary to understand these perspectives, tools to make sense of the theoretical discussions and think critically about social media.
  • "I don't think you have the credibility of doing research, of writing about, unless you get to really know that culture. And the best way of knowing the culture is to actually be immersed in it."
  • "no positive incentives for innovating in pedagogy."
  • Rheingold puts it,
  • Underpinning a disdain for social media in higher education is the assumption that incoming students already have an inherent aptitude for new technologies
  • Terms like "digital native" (those born during or after the introduction of digital technology -- computer, Internet, etc. -- and have an assumed greater understanding of how technology works because they've been using digital technology their entire lives) and "digital immigrant" (those born before this introduction and have had to adapt and adopt the technology at a later point in life) have been bandied around by experts and marketers as ways of classifying and differentiating between generations, and, more importantly, the expectations of those who fall into either category.
  • it has stopped educators from teaching what they need to teach. It has scared educators into thinking students know more than us. God forbid we learn something from our students. And, so, we assumed these kids already know, and we don't teach them. And we expect them to know things and we grade them; we evaluate them; we hire them based on what we think, we assume, they know. And they don't. How would you know this stuff if no one ever bothered to point it out to you that this is something you should be learning, because everyone assumes you already know?"
  • the lack of critical literacy.
  • ce students of the Digital Age have not had to acclimate to this sweeping change from analog to digi
  • al and are assumed to possess some innate technological knowledge based solely on the year they were born, they don't necessarily have to acclimate to the sheer velocity of recent innovations.
  • "We have on our hands the last generation of educators who do remember life before these tools, and so therefore, we have an opportunity to teach some critical literacy that these students may not get otherwise; this generation may not get otherwise
  • Rheingold puts the onus on the students to learn not just from him, but from each other. Instructors can serve as a facilitator, but the student has to want to be there, process that information, and use that information in a productive way.
  • "The issues around social media -- community, identity, presentation of self, social capital, public sphere, collective action; a lot of important topics from other disciplines -- aren't really being raised in academia," said Rheingold. "They ought to be because these topics, not only academically, in terms of the shifts in media and literacy that they're triggering in the world, are where the students live and work."
Charles van der Haegen

UCLI collective UC & Public Higher Education: A Teach In on Vimeo - 0 views

vimeo.com/9558331

cooperation policy governance democracy voting power vested interests social movements civil society influence

shared by Charles van der Haegen on 18 Jul 11 - No Cached
  • Charles van der Haegen on 18 Jul 11
     
    Very interesting video collection to understand the policy problems on the commons of education in California... I hear there very practical living testimonies which illustrate the dilemma of the commons, the opposint solidarities in Socio-Cultural viability Theory, the vested interest idssues, the democracy principles who are used as myths and metaphores that are influencing people's thinking... It is life policy making and activism in action
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