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Vanessa Vaile

Steven Lukes: Power (overview of four approaches) - 0 views

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    'Power' in its most generic sense simply means the capacity to bring about significant effects: to effect changes or prevent them. The effects of social and political power will be those that are of significance to people's lives. When these effects of power are such as to affect people's interests adversely we speak of power being held or exercised over them - and the social scientist's quest is to try to reveal what this involves. There are other ways of identifying social and political power: for instance, as collective power to achieve shared goals (as when people co-operate to promote a cause or pursue a campaign), or as positive or beneficent power, where power serves others' interests "
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    'Power' in its most generic sense simply means the capacity to bring about significant effects: to effect changes or prevent them. The effects of social and political power will be those that are of significance to people's lives. When these effects of power are such as to affect people's interests adversely we speak of power being held or exercised over them - and the social scientist's quest is to try to reveal what this involves. There are other ways of identifying social and political power: for instance, as collective power to achieve shared goals (as when people co-operate to promote a cause or pursue a campaign), or as positive or beneficent power, where power serves others' interests "
Vanessa Vaile

Ethics and soft boundaries between Facebook groups  and other web services | ... - 0 views

  • This is rhetoric, perhaps even rhizorhetoric, at it’s best
  • I want to frame my comments in the distinction between reductionist thought and complexity thought, a habit of mind I attribute to Edgar Morin’s book On Complexity
  • tension between a reductionist understanding of power and a complexity understanding
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  • Steven Luke’s short article about power
  • I find the fourth view, the one from Foucault, to be the most engaging, as it approaches a complex view of power
  • first three views of power assume a Classical, simple (not simplistic, but not complex, either) epistemology
  • “‘Power’ in its most generic sense simply means the capacity to bring about significant effects: to effect changes or prevent them.”
  • The One-dimensional View posits two agents disjoined from one another, and power occurs when one agent prevails in some way over the other agent
  • too simple, too explicit and over
  • The Two-dimensional view adds agenda control by the more powerful agent, and finally, the Three-dimensional view adds social influence
  • it also encompasses being able to secure their dependence, deference, allegiance or compliance, even without needing to act and in the absence of conflict.
  • the successive views move in the direction of complexity, but they are always limited by a Classical epistemology that posits disjoined, discrete agents interacting in deterministic ways across or through clear boundaries, either in accordance with or in violation of some social contract or rules.
  • its affordances are outweighed by its limitations
  • This is where Foucault’s view of power comes into play, and note that it’s the only unnamed view
  • complexity is often nameless, even unnameable
  • power is the flow of energy, matter, information, and organization throughout a complex, multi-scale system
  • an agent is formed and informed by the flows of energy, information, and organizational structures of the systems within which the agent lives and functions
  • we are not discrete entities, independent of an enclosing ecosystem
  • those flows all implicate power
  • Power is the weave of the fabric we are all woven into, and it is difficult, often impossible, to isolate any single thread of power and to trace it back to a single cause.
  • what does this mean for how we should decide who is in Rhizo14 and how we should behave there?
  • the more open the use and sharing of information, the more important it is to clarify how we expect that information to be used
  • Clarity has great affordances, but it also has its blindness
  • This is a fine example of a clear, classical social contract. Independent agents agree on boundaries and behaviors between themselves
  • This assumes discrete agents with clear boundaries, a simple view of power and reality
  • A complex view of power and reality—my view—says, however, that Frances is already part of the Rhizo14 group and the document
  • Likewise, I suspect that Frances has herself been in/formed by the Rhizo14 discussion
  • circular causality, a core mechanism of complex systems with their complex flows of power
  • Power as flows of energy, information, and organization have already woven us together in ways that I do not know how to disentangle.
  • really only a very small part
  • request not to be part of the group leaves me with some sticky issues
  • most views of plagiarism are based on the simple view of relationships among agents and social contracts
  • ole authorship is a reductionist’s fiction, a useful fiction perhaps, but perhaps becoming less useful as online, open spaces emerge
  • How to behave in an open community, then, where flows of power are unavoidable and many are uncontrollable, even unknowable
  • if we don’t confront this problem, then we will continue to apply the old social contracts. I don’t think those social contracts alone can address the issue
  • interested in learning how this group will write this document. Like all good ethnographers, I think I can learn most by living and functioning within the group, by helping to write it. I want to define the process from the inside
Vanessa Vaile

▶ RSA Animate - The Power of Networks - YouTube - 0 views

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    NOTE: comments by Terry on YouTube page -- he also made a vialogue of the video, https://vialogues.com/vialogues/play/4430 Published on May 21, 2012: In this RSA Animate, Manuel Lima explores the power of network visualisation to help navigate our complex modern world. Taken from a lecture given by Manuel Lima as part of the RSA's free public events programme. Listen to the full talk: http://www.thersa.org/events/audio-and-past-events/2011/the-power-of-networks-knowledge-in-an-age-of-infinite-interconnectedness
wayupnorth

Rhizomatic Education : Community as Curriculum | Dave's Educational Blog - 7 views

  • define what counts as knowledge.
  • painstaking process by which knowledge has traditionally been codified.
  • Knowledge as negotiation
    • Terry Elliott
       
      The Secret Sits We dance round in a ring and suppose, But the Secret sits in the middle and knows. Robert Frost
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  • The rhizome metaphor, which represents a critical leap in coping with the loss of a canon against which to compare, judge, and value knowledge, may be particularly apt as a model for disciplines on the bleeding edge where the canon is fluid and knowledge is a moving target.
    • Terry Elliott
       
      The future is already rhizomatic, it's just not evenly distributed.
    • Kevin Hodgson
       
      I wonder what disciplines he is referring to here. Which ones live on the edge these days? And is that changing?
  • clear definition of the word "knowledge" is difficult
    • Terry Elliott
       
      The definition of knowledge is considered 'key' to the search for shared understanding. The more I read that sentence, the more it becomes the worm Ourboros. If it's a key, then the there is a locked something behind it. In litcrit this has been a fiercely fought battle. Some say it unlocks the power relationships undergirding any society, some say it unlocks the mysteries in the knowers themselves. Some say, fuck it and let's just look at the shiny things inside the vault with no further intent. Yes, it is difficult.
  • simply another part of the way things are"
    • Terry Elliott
       
      I believe that one of the functions of theory is to reveal our cognitive blindspots. This they very much do while at the same time creating new blindspots that arise from the use of the 'tools' of the new theory. Any new system of knowledge exposes the assumptions of the the old system. For example, awareness meditation reveals the blindspot of categorization and differentiation, but the Buddha realized that say focusing on the breath is like pointing at the moon, just another step along the path toward no-mind. Mind and knowing is the problem.
  • Horton and Freire
    • Terry Elliott
       
      I am profoundly happy to see Myles Horton cited and used. I think he has had more influence on my teaching and learning than any other. His autobiography The Long Haul is absolutely must-read for a rhizomatic pov.
    • Jaap Bosman
       
      Myles Horton adapted Danish Grundtvig Folkehojskole to USA schools.
    • Terry Elliott
       
      Yes, he did and then used it at the Highlander School in Tennessee.
  • The expert translation of data into verified knowledge is the central process guiding traditional curriculum development.
    • Terry Elliott
       
      I am quite taken by the word 'translation' here. I think the metaphor of translation is central to rhizomatic learning as we are always connecting and sharing information that then gets translated into knowledge (actionable knowing).
    • Jaap Bosman
       
      Experts are not to be trusted anymore, they work for big companies, their translation is skewed.
  • no community can live a healthy life if it is nourished only on such old marrowless truths.
    • Terry Elliott
       
      Brave words those--no community.
  • a negotiation (Farrell 2001)
    • Terry Elliott
       
      I wonder if this is similar to rhetoric and comp's idea of writing as a conversation?
    • Kevin Hodgson
       
      Interesting word, though: negotiation. It suggest an unfair balance at the start, right?
  • social contructivist and connectivist
    • Terry Elliott
       
      These are dead links to the innovateonline site.
  • (Cormier 2008).
    • Terry Elliott
       
      Great question by Alec Couros in the comments: how do we get to a place where we are really and truly decentralized, and will this make the difference?
    • Terry Elliott
       
      I don't think the decentralized rhizome has reached a tipping point society wide, but perhaps we can play at the rhizomatic game for this short few weeks and see what it might mean to live in this world that may or may not be emerging.
  • Information is the foundation of knowledge.
    • Jaap Bosman
       
      doubt if information really is the source of knowledge. Mostly it is, but the road from information, over statistics, logics, arguments is not that simple I think
  • If a given bit of information is recognized as useful to the community or proves itself able to do something, it can be counted as knowledge.
    • Jaap Bosman
       
      again info is not easily translated into knowledge. Distrust and care are needed, even in a rhizomatic world.
    • Kevin Hodgson
       
      Or skepticism?
  • the prestige of a thousand-year history,
    • Jaap Bosman
       
      all over this history the prestige has been attacked. Prestige and knowledge are to be separated, so many experts were proven false and wrong.
    • Kevin Hodgson
       
      It's a loaded term, for sure, because those who call themselves experts are often the ones in power, and with books and writers to back them up. Is the Internet changing this paradigm? Not yet. Not yet.
  • fluid, transitory conception of knowledge
    • Kevin Hodgson
       
      I like this phrasing .. that knowledge is always in motion
  • rhizome.
    • Kevin Hodgson
       
      And here is it.
  • disciplines on the bleeding edge
  • The explosion of freely available sources of information has helped drive rapid expansion in the accessibility of the canon and in the range of knowledge available to learners.
  • Information is coming too fast for our traditional methods of expert verification to adapt.
  • In the rhizomatic model of learning, curriculum is not driven by predefined inputs from experts; it is constructed and negotiated in real time by the contributions of those engaged in the learning process.
  • The living curriculum of an active community is a map
    • Kevin Hodgson
       
      The cartography of learning. I am always intrigued by how this plays out, if done successfully. Most of the curriculum mapping I have done ... I would not call them maps. They are just plot lines going nowhere, it often seems. But the idea of a map continues to intrigue me.
    • wayupnorth
       
      I know D&G speak of a map as opposed to a tracing. I struggle with understanding this. The best I can come up with is the idea that a map gives possibilities for exploration, as opposed to a photo which declares what exists. This leaves me wondering about sites like Lino and Pinterest. Might they function as a map of one's exploration too, rather than just a collection of discoveries.
  • Knowledge seekers in cutting-edge fields are increasingly finding that ongoing appraisal of new developments is most effectively achieved through the participatory and negotiated experience of rhizomatic community engagement. Through involvement in multiple communities where new information is being assimilated and tested, educators can begin to apprehend the moving target that is knowledge in the modern learning environment.
  • we see as our goal the co-construction of those secret connections as a collaborative effort
    • Terry Elliott
       
      Is this what we are doing together here in Diigo, co-constructing secret connections collaboratively? Sounds like an underground conspiracy (forgive the lame joke there.)
  • Changing Knowledge
    • Terry Elliott
       
      Meta note here: I see our collaboration as a secret growing of knowledge among us. It may only even be true for us, on this web page, at this particular juncture because we are growing it out on the tip of the root of this text.
  • the conversion of information to knowledge
    • Terry Elliott
       
      Examples of this conversion in our work here? 1. Each of us runs these words through the filter of our own experience 2. sharing out on social networks 3 asking and answering quesions
  • members of several communities—acting as core members in some, carrying more weight and engaging more extensively in the discussion, while offering more casual contributions in others
    • wayupnorth
       
      And some of us are still mainly consuming, jumping in with perhaps superficial content, practicing our engagement.
  • students had the opportunity to enter the community themselves and impact the shape of its curriculum
    • wayupnorth
       
      Sharing power - deconstructing the tradtional power structures of the educational system. Did this recursion result in "watering down" the curriculum? From what I recall of Dave's story, the students put in extra effort instead. Like me, they had difficulty in knowing when to quit, the exploration was so rewarding.
  • if knowledge is to be negotiated socially
    • wayupnorth
       
      Stephen Downes (http://www.downes.ca/post/61209 and elsewhere) argues against socially "constructed" knowledge, saying instead that knowledge is recognized. Cormier's "negotiated socially" fits nicely.
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    Let's play with group annotation here.
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    the expert is the power. No resistance is tolerated, because who knows better than the expert? But curriculum is not only made by experts, pressure groups do influence curriculum, hypes and politics do either. Here is the reason for cheating.
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    Recommended by Telli01 in Vialogues conversation https://vialogues.com/vialogues/play/13001 as good intro to Dave's work on rhizomatic ed
Terry Elliott

Rhizomatic learning, knowledge and books | Jenny Connected - 0 views

  • don’t throw out your books
    • Terry Elliott
       
      Perhaps it is not the books themselves but the power we grant them just because they are books. There are lots of reasons why we did this: they were the best technology available for carrying information, they are the tools of power for status quo and revolutionary alike, they have are now the traditional, default method. Yet we are at the beginning of an age which has other methods that are even more ubiquitous. The mobile device is becoming preeminent because it not only carries words but also images, moving and static, and sounds, ours and others. It is immediate and easily reproducible.
  • Are we going to ignore or throw away our books and so throw away our history? Doesn’t our past inform our present and future?
    • Terry Elliott
       
      No, we are not going to do that, however we are going to put them in their place. To situate them in the power context, into their new community alongside images and sounds and the digital hierarchy of tools.
  • Iain MacGilchrist’s book – The Master and his Emissary: The Divided Brain and the Making of the Western World.
    • Terry Elliott
       
      I am a real fanboy of MacGilchrist's book. If you hadn't brought him up, I would have. ;-)
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  • he traces how the left hemisphere has grabbed more than its fair share of power
    • Terry Elliott
       
      Yes and what has been the instrument of that power grab--books. Cormier's distrust comes from the valorization of yet another master of the holist part of our mind. Books are colonizers aren't they?
  • We need books, but we also need to engage with them critically. We need text, but we also need to be able to see its limitations. We need abstraction, but we also need embodied learning. We need to exercise both the left and right hemispheres of our brains.
    • Terry Elliott
       
      I say give books the comeuppance they deserve. Who is the boss of the mind? Mine is reactionary sloganeering here, so let me be less molotov. I, meaning my whole self, am the boss, the master. I am weary of being told and of accepting as writ (holy irony that) that the written word is supreme. I find myself revolting (please no Henny Youngman jokes) against words by my frail attempts to use tools that are decidedly not books--zeega, vine, photography, video, soundcloud, augmented reality--to wrestle control from literacy and return to orality.
    • Terry Elliott
    • Terry Elliott
       
      On your side Scott would agree that it is not books who are at fault. Please let us not shoot the messenger. It is our use of books and our abdication to their organization, to their legibility that is our downfall.
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    Reader Response theory comes to mind here too. I see where this is both coming from and headed but my own attitude is, like anyone else's, still very much influenced by my personal reading history. I was an only child and, in a time when families moved much less than now, we moved often because of my father's work with a geophysical crew. I didn't spend entire school year in one place or even the same state until the 5th grade -- did not fall behind because my mother taught me to read early and my father made maths fun with cards, dice and dominoes. Add that all that up -- books spoke to me, were my family and friends. FYI Terry, my father was a storyteller and master punster
Cris Crissman

The Alphabet Vs The Goddess | by Leonard Shlain - 1 views

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    Literacy rewired our brains; will digital literacy free us again? Shlain describes the shift from orality to print as one that upset the balance between men and women resulting in lower political status/power for women and ultimately, patriarchy and misogyny. Fascinating book!
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    Gutenberg pause as power grab? In retrospect, you could filter it that way. Hard to imagine (for me anyway) a cabal of men sitting together and saying to themselves, "Now we need to shift to print as way to keep the women down." I can see it as an emergent effect from some other more potent and probably simpler need. Although power is a pretty simple need. Literacy as guild of men only? A boy's treehouse with no girls allowed? Hmmm.
Vanessa Vaile

The Power of Networks-Video + Links #rhizo14 - 0 views

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    example of carrying rhizomes beyond course and connecting to other areas --
Terry Elliott

Down the Rabbit Hole | Exploring Digital Culture - 0 views

  • “the reader is invited to move among plateaux in any order.”
    • Terry Elliott
       
      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.
  • A rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo.  (Deleuze & Guattari, A Thousand Plateaus.  P. 25)
    • Terry Elliott
       
      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.
  • forever in flux.
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  • Lines of Flight:  Deleuze and Nomadic Creativity,
  • Maureen Maher
  • 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.”
    • Terry Elliott
       
      As a practicing teacher working under the constraints and affordances that make modern pedagogy such an act of hypocrisy, I find that these generic observations are 'unhandy'. In fact, I get visceral with them. I get pissed off and feel a certain amount of 'how dare you'.
  • Rhizomatic Learning
    • Terry Elliott
       
      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.
  • “how do we bring this concept of embracing uncertainty into our classrooms?”
    • Terry Elliott
       
      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.
  • the leap into the unknown is the learning process.
    • Terry Elliott
       
      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.
Vanessa Vaile

Cooperation vs Collaboration - cloudhead - 0 views

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    "We often use these words interchangeably, but they represent fundamentally different ways of contributing to a group and each comes with its own dynamics and power structures that shape groups in different ways …"
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    "We often use these words interchangeably, but they represent fundamentally different ways of contributing to a group and each comes with its own dynamics and power structures that shape groups in different ways …"
Terry Elliott

Insight: Picked up a great lesson from the book Turn… by Jason Fried of 37sig... - 2 views

  • Picked up a great lesson from the book Turn The Ship Around. David Marquet, the author and nuclear sub captain, says you can’t empower people by decree. While you might be able to ask someone to make a decision for themselves, that’s not true empowerment (or true leadership). Why? Because you’re still making the decision to ask them to make the decision. That means they can’t move, or think, or act without you.
    • anonymous
       
      I use an approach to teaching created by Ian Cunningham in the 90s called Self Managed Learning. The quote reminds me of a dear mentor of mine when I first started teaching on my Masters programme; she would say that the biggest paradox in what we were doing with the students came to life when in answer to us saying ' What do you want to learn?' they said 'I want you to tell me' Yes, we are always making the decision to ask them to make the decision. In my experience the dynamic shifts pretty quickly when they get we mean it when we say ' you decide the 'wha't and we will help with the 'how''. it is about owning the power the role inherently carries and using it to encourage self-direction rather than boosting it further…may be?
  •  
    The highlight in the article makes me wonder where the power to learn rhizomatically comes from in the classroom. We can tell students to empower themselves but they can't "move, think, or act without you."
wayupnorth

we don't need no thought control: the deep grammar of schooling | the theoryblog - 0 views

  • a constant filtering that exhausts us
    • wayupnorth
       
      Exhausting to be sure My filtering dilemma: To get a broad perspective I have to read more than I can budget timewise, but if I filter by Rheingold, Cormier, Downes etc, I get only that perspective.
  • desire for trusted channels
    • wayupnorth
       
      It's not that difficult picking some channels (people?) and starting there. Those will connect to other channels one begins to trust. The rhizome grows and pretty soon one is back to overload.
  • those channels tend to be corporate or institutional hierarchies
    • wayupnorth
       
      Lucky me who discovered MOOCs before our institution caught on to providing channels
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  • what would (or do) YOU do in a classroom full of people with devices
    • wayupnorth
       
      I teach a small adult literacy class and provide connected devices for each of them. I encourage them to use social media, help them to create Google and Facebook accounts if they don't have one. At least they are reading and writing authentically if not gramatically. Yes, it is a distraction, especially when I think we need some whole-class activity. I have not found THE ANSWER to balancing power and independence. But we have some wonderfully illuninating moments. See my blogpost about my own serendipitous encounter with Pink Floyd http://www.wayupnorth.ca/blog/2013/01/14/something-weird/
  • without new ways to conceptualize the work of learning, we end up replicating top-down power and knowledge structures
  • filtering and prioritizing
  • We are skilled
  • but our culture is not giving us the meta-literacies to recognize and value and utilize those skills
  •  
    Bonnie Stewart on new ways of thinking about education
Cris Crissman

I Will Not Let An Exam Result Decide My Fate||Spoken Word - YouTube - 0 views

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    Cross-fertilization from DL MOOC. Thx to James Kerr for sharing. Powerful spoken word on the irony of assessment/grading.
Kevin Hodgson

The Essence of Peopling - 4 views

  • “People”
    • Terry Elliott
       
      To talk about  "people" is to objectify and alienate. Making nouns of anything is a way to separate them from the world.
  • “peopling”
    • Terry Elliott
       
      "Peopling" on the other hand is about human folk connecting to the world--subjectifying and unshackling the word.
    • Kevin Hodgson
       
      to people?
  • 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,
    • Terry Elliott
       
      Social model of human knowings v. Cartesian knowing
  • 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.
    • Terry Elliott
       
      We learn to become self-aware, we are "constrained" toward that goal by other folk.  Other folk are our first mirrors through non-verbal then oral and then written "interfaces".
  • infinite recursion
  • infinite recursion
    • Terry Elliott
       
      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.  
    • Kevin Hodgson
       
      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 ...
  • 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.
  • 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.
    • Terry Elliott
       
      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?
  • 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.
    • Terry Elliott
       
      We are many selves.  No one reflection gets them all not even our own. Especially not our own.
    • Kevin Hodgson
       
      This reminds me of how to think of our students -- of their lives outside of our classroom,our building ... what literacies are authentic for them?
  • 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.
    • Terry Elliott
       
      Powerful assertion here.  And the proof is in asking what happens when we do not maintain that identity.
  • 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
    • Terry Elliott
       
      I wonder how much of our cognitive load is spent maintaining (breaking down and building up) identity, the metabolism of identity?
  • 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.
    • Terry Elliott
       
      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.
  • 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
    • Terry Elliott
       
      I have never seen the problem of identity so succinctly put.  And it explains why there is and can be no permanent solution to the conflict here except perhaps the meditative one of observing the breath and making that identity.
  • 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.
    • Terry Elliott
       
      So how do we play this infinite game of mutually modelling each other's identities to each the other? Language and ritual Language for the easy stuff and ritual for the hard stuff. So what are the #rhizo15 rituals?
  • 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.
    • Terry Elliott
       
      The sparseness of ritual environment in rhizo15 is very painful to me.  The sparseness of feedback from language is just as painful, but the lack of ritual makes it even more so.  Dreadfully more so.  In fact I am on the edge of withdrawing all the time.  I think it is the ritual that will save me.
    • Terry Elliott
       
      So bring on the salve of ritual to rhizo15.
  • 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
    • Terry Elliott
       
      Ritual 1: greeting everyone, every day.
  • (with some caveats).
    • Terry Elliott
       
      Ritual 2:"Serene Social Sloth Sunday, a made-up internet holiday in which we avoid posting "outrage porn" 
    • Terry Elliott
       
      Ritual 3: Breaking Bread Together
    • Terry Elliott
       
      Ritual 4:  Share natural spaces through YouTube, make part of any group meeting e.g. Hangout.  
    • Terry Elliott
       
      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
    • Terry Elliott
       
      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.
  • 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.
    • Kevin Hodgson
       
      Intriguing ...
  • A freeway is useful for getting from place to place, but it’s not a place to merely exist in the moment.
    • Kevin Hodgson
       
      Interesting, since the "internet highway" was an early metaphor for technology and online elements .. and now we are working on ways to slow down, be more reflective, plant flowers along the ugly underpasses of the freeway
  • “we’re here to fart around together.”
    • Kevin Hodgson
       
      Is this a motto of Rhizomatic Learning communities? Ha
  • 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.
  •  
    There are also linguistic differences...for example, the verb vs noun thing does not work the same in Spanish (and perhaps to some extent in other Romance languages as in English, where verbs are the power words. Syntax and the role of particles-prefixes are other factors.
Kevin Hodgson

Rhizo Poetry Curation Storify by Tanya - 0 views

  •  
    A powerful look at what unfolded
Vanessa Vaile

The literature on CAE (Collaborative Autoethnography) Reflecting Allowed | Reflecting A... - 0 views

  • collaborative autoethnography
  • Mainly this article (Geist-Martin et al) and this book (Chang et al)
  • plans to read this open access book on (non-collaborative) autoethnography
  • ...78 more annotations...
  • open access article by Ellis et al on autoethnography (only skimmed it)
  • Disclaimer: I’m not a methodological purist, I’m an omnivore & a quilt-maker. I don’t even think ethnography believes in methodological purity; the researcher is the instrument even more so if it’s auto
  • So what was MY question?
  • how are people experiencing rhizo14?
  • I am interested in sub-topics of making connections and building community]
  • Why am I interested?
  • I would like to understand how other experienced this MOOC
  • it’s important to note the diverse ways in which the course was perceived by different people
  • I’m interested in what didn’t work. But I am also interested in what did work, and for whom.
  • this knowledge to help influence future designers of connected courses by highlighting the participant experience
  • it will always be partial
  • Geist-Martin et al cite Ellis (2004, p. 30) on autoethnography, and it captures how I feel about this approach
  • “The goal is to practice an artful, poetic, and empathic social science in which readers can keep in their minds and feel in their bodies the complexities of concrete moments of lived experience”
  • collaborative autoethnography rejects the traditional approach of disembodied academic research
  • came out of Chang et al is that there are three broad types of autoethnography
  • the type that emphasizes the auto (closer to autobiography, more narrative)
  • OR a type that focuses on the ethnography part (more analytical, relating one’s own experiences to the wider culture)
  • but any AE contains elements of both
  • I *think* in #rhizo14 we’re attempting something closer to the latter, but what we have at the moment is closer to the former.
  • the practice needs to move beyond mere storytelling in order to be research
  • Autoethnography needs to “use personal stories as windows to the world, through which we interpret how their selves are connected to their sociocultural contexts and how the contexts give meanings to their experiences and perspectives” (Chang et al, p. 18-19).
  • Geist-Martin et al’s & Chang et al’s critiques of their own process – here are some parts I wanted to highlight:
  • They looked for themes across their stories
  • They helped each other clarify certain aspects of each other’s stories
  • They critiqued and recognized ways in which their stories reproduced cultural stereotypes
  • They struggled with how to “cut” parts of their stories in order to make this paper
  • They mention how social activities they participated in, in each other’s lives, influenced how they wrote together
  • They talk about community-building that occurs because of the collaboration on the autoethnography itself
  • They raise ethical issues about how personal narratives actually refer to people outside the narrative itself and the ethics of such story-telling that will get published and scrutinized
  • Clearly, doing autoethnography collaboratively is meant to diversify the viewpoints on a topic, making the interpretation richer and more complex than just one person’s autoethnography. It also, of course, makes it more complicated to do. Easier to start than to finish
  • Chang et al mention 4 key dimensions of CAE:
  • Self-focused
  • Context-conscious
  • Researcher-visible
  • Critically dialogic
  • the more “critically dialogic”  work is, the more it tends towards an analytic/ethnographic rather than evocative/biographical type of research
  • it makes sense to  do evocative research on emotionally sensitive topics, where over-analyzing it might actually lose the essence of what is being researched
  • for tales of abuse, illness, etc., but not for #rhizo14 which is less of an emotionally taxing thing to talk about
  • Some more stuff about CAE:
  • Alternation between solo and group work
  • This part in Chang et al made me laugh because of its vagueness:
  • Chang et al call it an “iterative process”), there’s data collection at the beginning (which can keep happening as gaps are found via group negotiation); there’s data analysis and interpretation (where we seem to be at – and I think that might raise areas of gaps to go find data about or to re-write our narratives about – will explain later); and of course writing.
  • what matters is that I can basically do whatever I want, call it CAE, and set my own criteria for rigor I’m only half-kidding.
  • CAE as an emerging research practice should not be limited to a particular approach or style of representation
  • The authors suggest the following benefits of CAE  (p. 25):
  • collective exploration of researcher subjectivity
  • power-sharing among researcher-participants
  • efficiency an enrichment in the research process
  • deeper learning about self and other
  • community-building
  • this quote (p. 26):
  • “CAE offers us a scholarly space to hold up mirrors to each other in communal self-interrogation and to explore our subjectivity in the company of one another”
  • this quote (p. 28):
  • “This kind of collaborative meaning-making requires that each team members be willing to be vulnerable and open with co-researchers in order to enable the deeper analysis and interrogation that enriches the final product”
  • the challenges of CAE:
  • Risk of incomplete trust to lead to premature consensus-building that compromises the data
  • Apparently quite difficult to do at a distance because of degree of closeness needed
  • Interdependency of research efforts
  • Mutlivocality can make each researcher influenced by the voices of others
  • Team effort
  • Ethics & confidentiality (this prob deserves a post on its own, but I’ll just give it a section here for now)
  • Ethics
  • Authors ask if CAE needs to go through IRB? Ours went through IRB. Not sure if they really understood the extent of what we were doing, but they approved it.
  • The biggest ethical issue I see is that when only indirectly reference others, we may be broaching on their confidentiality
  • We also need to be clear on who gets  access to the data after we write our “report”, and how they can use it
  • We as individual autoethnographers also need to recognize the need to protect ourselves – how much are we revealing about ourselves and is it OK that all of that becomes open to public scrutiny as we publish it?
  • The incident over the use of our data during #et4online by Jen Ross and Amy Collier was a case in point – it is not that simple.
  • Ch 5 of that book about the data analysis side of things
  • emerging coding approach
  • I’ll just come back to one MAIN point that’s running through my mind (well, points, plural, but they are all related):
  • Can we get multiple autoethnogs out of this
  • How do we incorporate  the views of people who wrote narratives in the autoethnog but who are not part of the team currently analyzing the data?
  • CAE implies that only the authors’ stories are told. Now the authors could react to stuff that happened by and with other people, but there are ethical issues in getting to deep with that
  • Can we use some of the other data in the narratives DIFFERENTLY? So not as autoethnog, but as narratives
  • The inherent “connectdness” of it all makes it almost paralyzing to imagine how we can tell our own stories (6-7 of us) without either implicating others, or needing to reference others
  • I usually do ethnography by using any and all data I can; this would mean referencing public blogs, etc.
  • I keep circling back to the same thing, right? There power questions, there are questions of who can tell whose story? There are multiple “others” in the “we” of autoethnography, and what do we do by telling our story and leaving out theirs?
  • What about the people who didn’t even blog visibly or at all, and so have no easy “trace” to find even if we wanted to incorporate their views?
Vanessa Vaile

The Art of Perception - 0 views

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    "Can the power of art change the way you do your job and see the world around you? Countless law-enforcement officials, medical professionals and business executives across the country are learning to sharpen their observation, perception and communication skills from an unorthodox teacher.  "The Art of Perception," is a groundbreaking, museum-based seminar using fine art analytical methods to strengthen general observation skills. Founder Amy Herman created the program over 12 years ago while working at the Frick Collection in New York City. She intended to enhance medical students' observation skills with patients.  "
Jaap Bosman

Independence as Essential for Lifelong Learning | Reflecting Allowed - 1 views

  • This might be the “role” of the teacher here – to make learners realize they are better off becoming more independent.
    • Terry Elliott
       
      I am thinking that this is the difference between inviting participation and permitting participation?
  • I don’t know how to foster this, or if it is possible.
    • Terry Elliott
       
      I bet you do know how to foster this. In social capital theory they describe two ways of connecting that we all use--bridging (across groups) and bonding (within groups). All of this is part of a larger tool-reciprocation.
    • Terry Elliott
       
      In fact annotating and sharing this is a way to reinforce both your independent stance and your interdependent connections. It is like Mrs. Malaprop discovered: she has been speaking dialogue here entire life. I think we all are doing this dance of independence and interdependence all the time.
  • my attempts to let them
    • Terry Elliott
       
      Invitation or permission?
  • ...7 more annotations...
  • (with my help at first,
    • Terry Elliott
       
      the idea of 'minimal necessary scaffolding' is so important here. Have you read Myles Horton's The Long Haul. He addresses this question over and over.
  • because nothing essentially assessable or measurable needs to result from their learning
  • Even worse control because it becomes internalized,
    • Terry Elliott
       
      None of the issues of pre-requisites and order of learning and institutional imperatives matters if we put the power in the heart of the learner. After that 'engine' is started all of the world becomes fuel whether it is credentialing, certification, accrediting--it doesn't matter. It is all grist for each unique learning soul to turn into her or his own bread.
  • “A” for “answering”
  • “A” for “answering”
  • these questions an “A” for “answering”
    • Terry Elliott
  • You could argue he system is flawed, its structures non-conducive to learning,
    • Jaap Bosman
       
      Education is expensive, online courses are cheaper. Online courses engage people from all ages, they foster life-long-learning. Online courses are a means to make schools change. If schools do not change they will suffer and go down.
  •  
    The system of education will change, teachers should be change agents.
Terry Elliott

Independent Thinking in an Age of Conformity « Kevin's Meandering Mind - 0 views

  • . We’ve drummed out their curiosity for fear of failure, and we are all to blame.
    • Terry Elliott
       
      I think they are still curious, just not in the school context. I compare it to code switching only what happens is that our 'good' students get very strategic and realize that every minute of class is an extrinsic good. Why waste precious intrinsic, will power on the likes of that? Now, out of school, we get so many examples of the intrinsic game, that infinite play and flow we are seeking.
Cris Crissman

Help stamp out nouns! (with images, tweets) · mdvfunes · Storify - 1 views

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    Dynamic critical reflection on #rhizo14 specifically and MOOCs in general. "Postman's Third Law: "At any given time, the chief source of bullshit with which you have to contend is yourself."
Scott Johnson

Blurring the Boundaries? New social media, new social research: Developing a network to... - 1 views

  •  
    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
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