“the reader is invited to move among plateaux in any order.”
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The Art ofCritical Making, Rhode Island School of Design on Creative Practice. Ed: Rosa... - 1 views
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"In my teaching, I stress the importance of the creative process over the product, but the impact of how or when this shift in understanding takes place came into sharp focus only recently. In preparation for the final of my Studio Design{ course, I took my class to the study Room at the RISD Museum to view a portfolio of paper folding structures by the artist Tauba Auerbach. The Complex structural and color interactions in the portfolio make it a favorite to show[….] instead of witnessing surprised joy, I watched a roomful of heads and shoulders slump in desperation. I was startled to realize the little more than half-way through their first semester, my students were projecting themselves into this portfolio not with the passive eyes of spectators, but with the knowledge of makers. No longer just an end product to them, this portfolio now embodied hours of toil and experimentation, trial and error, measuring and calculating. Seeing it demonstrated to the students that if they wished to make successful work they needed to build up their creative muscles." Page 37
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digi-flânerie | discovering the world-as-text - 1 views
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"We all practice daily curation that is more or less creative. In the instant of clicking on a link, you forge a connection. As you rifle through your feed-loads, snatching up the most appetizing headlines, you cause collisions. You select a bit of content out of a boundless pile, scanning or storing it for later, and you recover or reframe value. If you choose to share what you've found, you provide commentary and context. In these automated ways, habits of curation create your online identity."
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"We all practice daily curation that is more or less creative. In the instant of clicking on a link, you forge a connection. As you rifle through your feed-loads, snatching up the most appetizing headlines, you cause collisions. You select a bit of content out of a boundless pile, scanning or storing it for later, and you recover or reframe value. If you choose to share what you've found, you provide commentary and context. In these automated ways, habits of curation create your online identity."
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Down the Rabbit Hole | Exploring Digital Culture - 0 views
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In the #clmooc I helped to facilitate last summer one of the principles that we reiterated in welcoming posts was that of invitation. Not just any invitation, but invitation anywhere and any time. The course/collaboration had no beginning in that all who came to it brought with them a history that powered them like an artesian well. The cMOOC has also had no end either. It still exists and is used and is bring those who are and were a part of it into other worlds like #rhizo14.
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A rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo. (Deleuze & Guattari, A Thousand Plateaus. P. 25)
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Sometimes my familiarity with the the fact of real rhizomes saps the metaphor's usefulness. I understand that D & G are talking about power relationships, but in a way that makes no sense at all when discussing 'whole things'. There are power relationships in biological beings, but all the parts are pulling toward the imperative of surviving. So...I have been working through the uncertainty of applying this vague theoretical scaffold into the learning space of the classroom. Now that is where the idea of being always in the middle makes sense, suspended across to learners as a bridge and at the same time walking across other's bridges.
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Lines of Flight: Deleuze and Nomadic Creativity,
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Maureen Maher
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Knowmadic thinking is “exposing metaspaces in between each, opening new opportunities for new blends of formal, informal, non-formal and serendipitous learning. As in the Invisible learning project, we focus on educating for personal knowledge creation that cannot be measured easily.”
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Rhizomatic Learning
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This is what I asked about last week, too. What makes learning different from rhizomatic or deep or knowmadic learning. I think the modifiers (deep, rhizomatic, knowmadic) have a purpose. They allow us to filter learning differently very like having a variety of critical stances. It is, however, like the story of the blind men and the elephant. Which description is correct? All of them--in part.
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“how do we bring this concept of embracing uncertainty into our classrooms?”
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I tried to address this in my blog post this week: http://impedagogy.com/wp/blog/2014/02/01/hodie-quid-egisti-what-have-ye-done-a-rhizomagic-week-of-blooming-buzzing-confusion/ I don't think I used the word 'uncertainty' once in that post, but the tone is, I think, one of taking that leap.
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the leap into the unknown is the learning process.
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It is unnatural to leap into the total darkness of the unknown. In fact I think that by definition it is impossible. Instead I think we leap into the partly known. My analogy is the Kentucky pioneer Daniel Boone. Some might say that he worked his way into virgin, unknown territory. I would say yes and no. He did blaze trails into places no Euro-American had ever been, but the territory itelf shared lots of known traits with where he had already been. For example, water flows downhill to larger streams. The sun rises in the east. And the thousand other 'knowns' that come from a lifetime of living close to ground. And, of course, he really did blaze the trails he made by walking. He emblazened trees with marks for others to follow. Now that must've been an ego trip and a half! The other half of the analogy is that we too have general knowledge that we take with us into the knowmadic life and the rhizomatic wilderness of learning. We have theoretical knowledge. I would include the whole baggage of ed school in that. But we have to dump most of that when we move into the partly known territory of deep, rhizomatic knowmadicism. You need to travel light when you are blazing the trail. You need the practical stuff in your backpack. All week and every week I will be bringing back news as I light out into the territories. I expect to get well and truly turned around on occasion, but I don't plan on backtracking much except to send back reports. Boone wasn't much good at this part, but Lewis and Clark were, but I daresay I call more on the Kentuckian than I do the Virginian. All I know is that every one who reads this could be my Sacajewia, a real guide to the undiscovered country. Amen.
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Ethics and soft boundaries between Facebook groups and other web services | ... - 0 views
francesbell.wordpress.com/...-groups-and-other-web-services
#PFR ethics facebook groups web services blog-post social media #rhizo14 group dynamics
shared by Vanessa Vaile on 17 Jun 14
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Facebook groups can be open, closed or secret, the meanings of these being laid out in the Facebook help
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anyone who has the link to an open Facebook group post or comment, can share it inside or outside Facebook, and it can be opened by any Facebook (not just group) member.
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participants who are not Facebook members are excluded from sight of posts in the Facebook group, whilst a very large number of Facebook members who have never heard of rhizo14 could check it out if you sent them the link
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The rhizo14 MOOC offers no explicit written norms, behavioural or otherwise, and the strapline for the FB group is “An attempt to create a feed for Rhizomatic Learning posts from around the web.”
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a number of people (significantly less than the full 240 ish membership) regard the group as a semi-private backchannel
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The implicit norms on lurking in the FB group are to some extent discernible, but the norms on other behaviours sometimes seem to be taken as read by some active members of the group.
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Teachers and moderators can model ethical behaviour, and communities usually engage with norm-building online where misunderstanding is not uncommon. Overt moderation and norm-building activities have been generally absent from rhizo14 in general and the FB group in particular
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A lot of sharing goes on at rhizo14, and there is a sense that openness is a value of rhizo14. The remix culture has been very evident in rhizo14, and creativity and remix
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Communities of Practice literature and others have identified the importance of the boundary in the propagation of knowledge. The facility for stuff and people to cross boundaries presents great opportunities, but with these come tricky questions of how we share and what we do with what is shared
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A great set of ‘rules’ that has helped sharing is Creative Commons Licenses, not always enforceable but signifying intent in a sharing and use context
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A dilemma presented by research data sharing is current at rhizo14 FB group, and raises, for me at any rate, some very interesting issues about how we do Open Research
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the issue of ethics of use of open/closed data for research purposes in rhizo14 at the time it became clear that a group doing auto-ethnography, and a group of which I am a part were both doing research around rhizo14
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sharing our ethical stance with others can help our moral agency within a network of human and technical agents. I am not thinking of a set of rules but rather our expectations and ethical stance that we could share with other moral agents
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ome participants seem to assume there is a ‘common decency’ approach to the use of ‘open’ information
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An important element of the digital moral agent’s backpack to complement their ethical literacy is the digital literacy of having an active understanding of the ethical and other implications of using a digital space/service for communication
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the more open the use and sharing of information, the more important it is to clarify how we expect that information to be used
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state our expectations and promote discussion of expectations within a group as starting point, then we may be able to minimise but not eliminate problems
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“when you engage online in equally public settings such as on someone’s Facebook Wall, the conversation is public by default, private through effort.” (boyd, danah. 2010. “Making Sense of Privacy and Publicity.” SXSW. Austin, Texas, March 13).
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"As part of a MOOC on rhizomatic learning that performs itself in many different spaces (Facebook, P2PU, G+, Twitter and others), I am a member of an 'open' Facebook group. It is endlessly fascinating, and has given me a lot of scope for reflection about back channels and the exchange of information between open and closed spaces. Of course, I say that as if a space could be categorised as open or closed: it's often a lot more complicated than that, acted out by technical aspects of the space and by the agency of the people who interact there. Facebook groups can be open, closed or secret, the meanings of these being laid out in the Facebook help."
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"As part of a MOOC on rhizomatic learning that performs itself in many different spaces (Facebook, P2PU, G+, Twitter and others), I am a member of an 'open' Facebook group. It is endlessly fascinating, and has given me a lot of scope for reflection about back channels and the exchange of information between open and closed spaces. Of course, I say that as if a space could be categorised as open or closed: it's often a lot more complicated than that, acted out by technical aspects of the space and by the agency of the people who interact there. Facebook groups can be open, closed or secret, the meanings of these being laid out in the Facebook help."
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Everything is a Remix Part 3 on Vimeo - 0 views
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Recommended by Marilyn Funes http://mdvfunes.com/2014/01/15/i-am-not-doing-rhizo14-but-i-guess-im-in/
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lastrefuge: #rhizo14 - week 2: Seeding independent learning: wrestling with writing - 0 views
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wrestling
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hat ‘fish out of water’ feeling that is the experience of so many non-traditional students in the traditional classroom.
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doing the MOOCs really reinforced the need to bring the human back into the physical classroom.
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role plays and simulations in the trad ‘lecture’ time really helped this to happen.
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the classes definitely FEEL different
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I think that without this feel there probably has been no learning. I often ask my students what learning feels like. When this embodied cognition, this snick of the tumblers in a lock feeling, is absent I daresay the reading and writing and academic research have not been integrated, intertwined with not only your own rhizomes but with other rhizomes. I have a post about this struggle here: http://impedagogy.com/wp/blog/2014/01/25/i-know-not-wtf-some-shallow-arboreal-learnage/
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using creative techniques: drawing, collage, poetry… to help us all to think differently
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It all feels too slow and painful. Anyway - once you have improved it a bit yourself - print all of that off - and bring it to the class on Wednesday. We can give you feedback and hopefully help you to the next step!
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No! You should not do DS106 | doublemirror - 0 views
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the greater the tension, the greater is the potential. Great energy springs from a correspondingly great tension of opposites
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depending on one’s pedagogical position, one can argue about feasibility and validity of knowledge created within a community
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Yes, it takes a particular kind of learner to engage with the mythology of DS106 and understand that the learning is in the engagement.
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The psychology of creativity involves a great deal and as the new self appointed DS106 Headless Shrink I hope to bring some of that capability into the collective.
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[but] the vast majority of the rest of them will just keep blindly following one superprofessor messiah after another, thinking that they’re learning something important about life when in fact what they’re really doing is helping the enemies of higher education keep more people from ever becoming enlightened at all. ‘
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7087 - 1 views
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I adore the line: you don't know which subterranean stem is going to make a rhizome, or enter a becoming, people your desert. So experiment. (Deleuze & Guattari, 1987) I feel that all of this talk of "_________ learning" can be summed up in the play. We are all homo ludens. Here is a link to a John Cleese talk on creativity that I am working my way through: http://youtu.be/AU5x1Ea7NjQ And here is a Vialogue if you want to play: https://vialogues.com/vialogues/play/13324
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The Essence of Peopling - 4 views
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“People”
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“peopling”
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The first part of this essay is an account of innermost peopling – the social, self-conscious nature of human cognition. The second part of this essay moves outward, connecting cognition to the rituals and social information flows that make up the most important parts of our environment.
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In Others in Mind: The Social Origins of Self-Consciousness (one of my favorite books of all time), Philippe Rochat presents a social model of human cognition,
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Rochat, in contrast, models human cognition as fundamentally social in nature. Each person learns to be aware of himself – is constrained toward self-consciousness – by other people being aware of him. He learns to manage his image in the minds of others, and finds himself reflected, as in a mirror, through the interface of language and non-verbal communication.
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infinite recursion
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We see ourselves through the constraining influences of other people, through the 'peopling' of others. Others people us. It is a limited recursion. I think this has significance in #rhizo15. How? We are all seeing ourselves through the eyes of others. How accurate is that subjective view? Sometimes it is off by degrees of magnitude. For example, I see some pretty effusive praise for stuff that by its nature is half-baked. Yes, some is very good for a first draft, but most goes little past the initial draft and into further revision. I expect further recursion, further refinement through reciprocal action, sometimes I get it, mostly I don't. Part of me take no offense while another part is deeply disturbed that the responses I get are so cursory. And the cursory nature of most responses, the desultory considerations of others we have come to respect become the default. And, worse, they become internalized as the default mutual mental modeling. Shallow of necessity, quick by force of circumstance, and a bare reciprocal exigency.
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How much of that is on other people? How much of it is on us? How inviting are we to gather up ideas, particularly those who challenge our thinking? That "infinite" word in there .. that's a lot of recursive thinking going back and forth, toppling on itself ...
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The self is not unitary and separate from others; peopling occurs in the context of mutual-mental-modeling relationships, which continue to affect each person when he is alone.
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Each person’s self is spread out among many people, simulated in all their brains at varying levels of granularity. And each person has a different “self” for each one of the people he knows, and a different self for every social context.
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Therefore, we have different subjective reflections from among different folk. Each reflection is a unique self simulated by another's mind. The same is true for social context. We have a Rhizo15 self created by our Rhizo15 folk. My question here is whether it is in any way an objective measure and does that matter? Should any of us care about the simulations of others? Should we rebel and subvert these simulacra because they are not 'us'? It is hard to argue for this position simply because this acceptance of the peopling of others seems quite natural. It is natural for us to consider this subjective and recursive view from others as the real deal. Or is it just the default view? Can we generate another way toward identity that is a balance between outer and inner subjectivity?
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The self at work is different from the self at home with close friends, or in bed with a spouse. And none of these are the “true self” – rather, the self exists in all these, and in the transitions between them. There can never be one single, public self; to collapse all these multiple selves together would be akin to social death.
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Mentally maintaining one’s identity in relation to others, including one’s accurate social status and relationships in each case, is the core task of being human.
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a huge portion of our internal cognitive machinery, of which we are not normally aware, is concerned with the ordinary function of maintaining one’s own identity and that of others
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Baumeister and Masicampo posit that interfacing between identities – both within a single mind, and between minds – is the purpose of conscious thought (Conscious Thought Is for Facilitating Social and Cultural Interactions: How Mental Simulations Serve the Animal–Culture Interface). And just as Rochat proposes that we are “constrained toward consciousness” by others, Kevin Simler says that we “infect” each other with personhood.
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Three views of this social model of cognition: 1. Baumeister and Masicampo: conscious thought is the transport mechanism for moving between inner identity and outer identity. 2.Rochat: we become conscious because of others, 'constrained by folk' in order to be. 3. Simler: we infect each other with consciousness through the interaction of identity.
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There is a profound irreconcilability or dissonance between first-and third-person perspectives on the self once objectified and valued. This dissonance shapes behaviors in crucial ways, as individuals try to reconcile their own and others’ putative representations about them. These two representational systems are always at some odds or in conflict, always in need of readjustment. It is so because these systems are open, and they do not share the same informational resources: direct, permanent, and embodied for the first-person perspective on the self; indirect, more fleeting, and disembodied for the third-person perspective on the self. A main property of this dissonance is that it tends to feed into itself and can reach overwhelming proportions in the life of individuals. More often than not, this dissonance is a major struggle, expressed in the nuisance of self-conscious behaviors that hinder creativity and the smooth “flow” of interpersonal exchanges. Others in Mind, p. 41
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People are able to accomplish this feat of mutual simulation by use of two tools: language and ritual. Ritual allows for the communication of information that language can’t convey – hard-to-fake costly signals of commitment, dependability, harmoniousness, and cooperative intent.
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If humans are somehow calibrated to expect a constant flow of social information, then the sparseness of ritual and social participation in modern environments might trigger a cascade of rumination.
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A very simple example is greetings. “Greeting everyone you see” is a candidate for a ritual universal, a part of the ritual atmosphere that displays good fit with peopling
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(with some caveats).
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Ritual 2:"Serene Social Sloth Sunday, a made-up internet holiday in which we avoid posting "outrage porn"
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Ritual 4: Share natural spaces through YouTube, make part of any group meeting e.g. Hangout.
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Ritual 5: "With joy and zest, publicly celebrate milestones and recurring events. Affirming shared history, we nourish community, crystallize a sense of accomplishment, and build group identity by unifying our stories and common goals. Can be planned and ritualized, or as spontaneous as a group cheer." Celebrate | Group Works. (n.d.). Retrieved April 19, 2015, from http://groupworksdeck.org/patterns/Celebrate
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Ritual 6: Feedforward with the imagination. In other words project your self into the future and 'recall' all that 'happened' from the beginning of #rhizo15. In a way I think this defines what rhizomatic learning is. Each of us creates identity for the group by being who we are with the voices we have. Why not imagine that forth along with others instead of relying solely upon the weekly proddings of one person identified as 'teacher/leader'. Feedforwardings would allow us to compare rhizomatic identities. and from there decide where we might go as a group as well as individually.
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Information about the self from the first-person perspective tends to be inflated and self-aggrandizing; information about the self from the third-person perspective, projected into the minds of others, tends to be deflated and self-deprecatory.
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A freeway is useful for getting from place to place, but it’s not a place to merely exist in the moment.
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“we’re here to fart around together.”
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In conclusion, drink tea, together with your friends; pay attention to the tea, and to your friends, and pay attention to your friends paying attention to the tea. Therein lies the meaning of life.
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Blurring the Boundaries? New social media, new social research: Developing a network to... - 1 views
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Woodfield, Kandy and Morrell, Gareth and Metzler, Katie and Blank, Grant and Salmons, Janet and Finnegan, Jerome and Lucraft, Mithu (2013) Blurring the Boundaries? New social media, new social research: Developing a network to explore the issues faced by researchers negotiating the new research landscape of online social media platforms. NCRM Working Paper. "On a practical level, some of our network members were struggling with the constant stream of social media data, finding it difficult to keep pace with their participants as they moved on in their conversations and discussions. Digital overwhelm might become counter-productive to reflective social science if researchers are not skilled at managing data flows. Similarly, gathering massive datasets requires a computing power outside of the grasp of many independent researchers or students. The increasing emphasis on 'big data' runs the risk of access to datasets being increasingly concentrated in the hands of a tiny minority of researchers and organisations. An alternative perspective sees this as an opportunity for researchers to come together in creative, cross-disciplinary collaborations, Either way, social researchers will need to find ways of convincing those who own social media sites about the merits of extending, or at least continuing, some freely accessible datasets. The politics of social media research will become an increasingly important agenda for social scientists to engage with. Despite the strengths that social media offer in terms of providing an accessible platform for some marginalised groups, other hard-to-reach populations like the elderly, the poor and those with limited literacy remain more difficult to reach online." Page 12