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Helen Crump

Rhizomatic learning: chaos, provocation and conflation #rhizo14 | Learningcreep - 2 views

  • being a lifelong learner is something you just have to take on personally;
    • Terry Elliott
       
      Part of me disagrees vwehemently with this and part not so much. The disagree part says that lifelong learner is baked into the DNA. You don't have to take in 'on' because it is already 'in'. Another part of me says that we can devise algorithms for pursuing our own curiosity, we can take that task on personally.
  • Chaos abounds
    • Helen Crump
       
      messified - now that's a good word.
    • Terry Elliott
       
      Messy is the space between order and chaos. It is the interval where stuff gets done, usually where friction and energy and all things physical happen.
  • independence isn’t the only stance to learning that they need – what about dependence and interdependence?
    • Terry Elliott
       
      enforced dependence, interdependence, and independence really puts the wind in my sails, but I am pretty sure I am not a good enough sailor to pull out all the sails. Add sail! That really shivers me timbers.
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  • “taking responsibility” doesn’t come naturally
    • Terry Elliott
       
      Perhaps it is repressed in traditional formal learning situations or it just doesn't make good, strategic sense to most learners where they are situated.
  • To permit “responsibility” and enable learners to assert their independence, it seems to me (and to a few others) that schools, or any formal learning context, would do well to not only encourage learners to pursue their passion, but to honour their unique experiences and to give them voice.
    • Terry Elliott
       
      I might also add that we invite as well. Permission may be necessary as a pump primer but invitation is the force that drives the water up and out. If you think of it in terms of artesian wells then you have to admit that for most of us you have to drill down for the water. The springs are fewer and may often only be a little weep of water that has to be dammed up a bit in order to drink from it.
  • “we conflate learning and schooling”
    • Terry Elliott
       
      And its specific corollary: we conflate learning with teaching.
  • it’s not about seeing learning more clearly
    • Terry Elliott
       
      I tried to talk about this when I referenced James Scott's binary of legible/illegible. Like the quants on Wall Street and in the Department of Education, clarification entails filtering out the fines of complexity. Sometimes this is good--penicillin, for example. But it can lead to unintended consequences--a wider resistance to all antibiotics. Seeing more clearly often has to come from sitting in the vortex and waiting. The water might clear of its own accord.
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    "being a lifelong learner is something you just have to take on personally"
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    "being a lifelong learner is something you just have to take on personally"
H DeWaard

A #Rhizo15 Song Takes Root (And We Find Our Way Through) - 0 views

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    SONG - We Find Our Way Through
Terry Elliott

Claire Boonstra on the Shift to Value-Centered Education at TEDxAmsterdamED 2012 - YouTube - 1 views

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    Classic take down of 'one way thinking'--the opposite of rhizomatic thinking.
Jaap Bosman

PDF.js viewe - 1 views

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    Rhizomatic research cultures The current research climate in Australian universities is one in which projects are increasingly conceived as multidisciplinary, interdisciplinary, transdisciplinary, extradisciplinary, even 'wicked' (Brown, Harris & Russell 2010). A recent lead article in Campus Review (Bennett 2012) takes this as a critical shift in the academy that urgently requires attention. One effect of this increasingly interdisciplinary focus is that the traditional boundaries between disciplines seem to be blurring. Within this, the people working on these projects are also increasingly diverse, coming together from non‐traditional pathways, from different disciplinary backgrounds, and from different cultural and linguistic backgrounds, so that distinctions between local and global also seem to be blurring. One way to understand these conditions might be through the rhizomatic knowledge structures described by Deleuze & Guattari (Deleuze & Guattari 1988): perhaps it would be useful to think about this research climate as a kind of rhizomatic academic network that is characterised by connection, heterogeneity and multiplicity.
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    about research culture
Vanessa Vaile

Ma Bali FB thread: Rhizo14 Research - 0 views

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    "Anyone interested in doing research about the different forms of community interaction and its effects on learning in ‪#‎rhizo14‬? How would we go about that? (I assume it has been done for other cMOOCs but this could take a rhizomatic angle)."
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.
Cris Crissman

Beta: The Courage to Fail & Change | Wright'sRoom - 0 views

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    Embracing uncertainty takes courage. Shelley Wright is one of the most courageous teachers I know.
Vanessa Vaile

Oral Tradition - 0 views

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    Founded in 1986, the Center for Studies in Oral Tradition stands as a national and international focus for interdisciplinary research and scholarship on the world's oral traditions. Our long-term mission is to facilitate communication across disciplinary boundaries by creating linkages among specialists in different fields. Through our various activities we try to foster conversations and exchanges about oral tradition that would not otherwise take place. CSOT publications include the journal Oral Tradition (http://www.oraltradition.org/ot/, 1986-) and three series of books: the Albert Bates Lord Studies in Oral Tradition (1987-96; 17 volumes); Voices in Performance and Text (1995-97; 3 volumes); and, Poetics of Orality and Literacy (2 volumes to date; 2004-). CSOT projects include: ISSOT, International Society for Studies in Oral Tradition, http://issot.org/, and The Pathways Project, http://www.pathwaysproject.org/ Pathways
Vanessa Vaile

Communications & Society: Prepositions as the Rhizomatic Heart of Writing - 0 views

  • conversation between Bruno Latour and Michel Serres in Conversations on Science, Culture, and Time (1995), in which Serres talks about his "'philosophy of prepositions'-
  • linguistic keys to understanding human interactions."
  • independently code the entries in the auto-ethnography, and then compare our codings
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  • I had an intuition that prepositions, and prepositional-like elements, might be the linguistic engines that power the rhizome in language.
  • rhizomes are first about connections
  • At its deepest level, the rhizome itself is all possible and potential connections
  • Language is one of the core tools we use to map our worlds and to create patterns
  • prepositions as stage directors
  • Simon Ensor sent me an article about ecological psychology on Wikipedia.
  • Terry Elliot wrote a post GOODBYE, CLASSROOM. HELLO, CONNECTION JUKEBOX. that claims we are all "a magnificent and unique filter for the world
  • Then, two people mentioned their attention shifting from nouns to verbs, Frances Bell in a comment on Maha Bali's wonderful post Network vs community – cc #rhizo14 autoethnog and Aaron Davis's post PLN, a Verb or a Noun?
  • Simon Ensor writes in his post Spacetimecontinuum
  • In more prosaic terms: how do prepositions drive the emergence of a sentence into meaning?
  • cognitive linguistics
  • George Lakoff
  • polysemy (many possible meanings for a given word)
  • They could mean multiple things at the same time. They violate Aristotle's principle of the excluded third.
  • This is very much like elementary particles
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    "I never expected to be writing about prepositions, but it's the approach I've decided to take with the Rhizo14 auto-ethnography, so I want to sketch what I think I'm doing and why and how I'm doing it. This is a preliminary sketch, so expect abrupt turns of the page and new, emergent directions. In rhizomatic terms, expect lots of deterritorializations and reterritorializations. If you've ever heard the ruffle and rush of a covey of quail scattering in the cold, steel-blue dawn, then you're ready. I became interested in the rhizomatic potential of prepositions after reading the conversation between Bruno Latour and Michel Serres in Conversations on Science, Culture, and Time (1995), in which Serres talks about his "'philosophy of prepositions'--an argument for considering prepositions, rather than the conventionally emphasized verbs and substantives, as the linguistic keys to understanding human interactions." "
Jaap Bosman

No! You should not do DS106 | doublemirror - 0 views

  • What have you changed you mind about recently and why?
  • the greater the tension, the greater is the potential. Great energy springs from a correspondingly great tension of opposites
  • DS106 subscribes to what Cormier calls ‘community as curriculum’
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  • depending on one’s pedagogical position, one can argue about feasibility and validity of knowledge created within a community
  • Yes, it takes a particular kind of learner to engage with the mythology of DS106 and understand that the learning is in the engagement.
  • 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.
  • Some see this interactional pattern and have accused DS106 of being cult. I
  • [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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    the real headless mooc
Cris Crissman

Infographic: Deeper Learning - Getting Smart by Getting Smart Staff - Charter Schools, ... - 0 views

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    Yikes! Is that a tree on the Deeper Learning logo? See Lima's RSA on networked learning (rhizomatic metaphor) versus the tree metaphor
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    Take a look at the Celtic Tree of Life image that combines tree and rhizome, http://www.kelticdesigns.com/Media/WebLogos/TreeofLifeByJenDelythN.gif
Matthias

A Personal Learning Framework - 2 views

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    46:48 "It's funny: in our courses we say "There is no content." The content is the message that one person says to another. And that's not the important thing. The important thing is the totality of all the messages whether it's the official content or not. The content, we call it the McGuffin. And it's the thing that brings the people together, because they're interested in that subject. You know, they gather around you know like people stare at an accident where the accident is a thing not everybody wants to go to but it attracts. 47:35 The McGuffin is a concept that comes from Alfred Hitchcock. It's the thing in a movie that all the plot evolves around. And it can be anything at all. In the Maltese Falcon, the Mcguffin is the falcon, the statue of the falcon. In The Birds, it's birds. In The Treasure of the Sierra Madre it's the treasure. There's always a map with an X on it and, it's funny, it does not matter what it is because what's interesting about the movie isn't what everybody's chasing after. It's what they do during the chase. It's how they interact with each other, it's what we learn about their characters, about what motivates them. 48:22 So, the content of a course is just a plot device to get people together, to communicate, to interact, to take part in this common exercise. And in this common exercise our connection between each other and our connections inside ourselves will be exercised, will be increased, augmented, developed -- and we learn. "
Scott Johnson

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
Terry Elliott

Enough About Getting Rid of 'dave': Exploring Spontaneity and the Metaphor of the Gardn... - 3 views

  • But I think that Dave has just shown us that it is possible in an online environment.
    • Terry Elliott
       
      I don't always feel that way.  Sometimes I feel it is a guiding hand, but after two of these rhizo things I am beginning to think of it as a shving hand in a cattle chute.  The chutes only appear down, but the binaries still suggest two paths:  objective/subjective, content/no content,  dave/no dave and whatever the hell the other one was.  This is not rhizomatic teaching.  
    • Terry Elliott
       
      Is it?
  • Dave has done a good job of modeling rhizomatic teaching
    • Terry Elliott
       
      Not really too sure about this. He creates a binary and expects us to reconcile it.  And then where does that takes us as far as a rhizomatic practice is concerned?  Not very far at all.  
    • Terry Elliott
       
      I think that Dave stages the even well, but does not follow through
  • the teacher is the gardener
    • Terry Elliott
       
      If Dave is the Gardener,then the way he weeds is to point to the weed and say, "Isn't that interesting?".  Irresponsible?  Unethical? Bait and switch?  Not sure.  Personally, I am much more drawn to Heraclitus and Voltaire. For the latter the world is in flux and idiosyncratic as can be and for the latter he has Candide say, "That is very well put, but we muct cultivate our garden."  We must be our own gardeners.  
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  • #rhizo15 needs Dave Cormier
    • Terry Elliott
       
  • I have some kind of sense for it
    • Terry Elliott
       
      Better off trusting this sense first and what the experts say a very distant fiftieth.
    • Terry Elliott
       
      And those experts include anyone giving unsolicited advice like me.
  • Enough
    • Terry Elliott
       
    • Terry Elliott
       
      Sometimes I have had enough of Dave.  
  • Deleuze and Guattari
  • we should get rid of dave
    • Terry Elliott
       
    • Terry Elliott
       
      Wait for it....
  • spontaneity
    • Terry Elliott
       
      Dunno, the videos seem pretty scripted to me.  He has an agenda and wants to get it out there.  The community has been guided by each week's prompts, using it as a jumping off point but not really going too far from fold.  I wanted to see much more rebellion and spontaneous, adhoc-osity.  I tried, but no one paid me any mind.  Par.
  • Of course it is the gardner who decides between the weeds and “flowers”, sets the parameters of the garden, and ultimately decides who lives and who dies – but that is my next blog post.
    • Terry Elliott
       
      I agree that the gardener controls but I think it is illusory.  Who plucks the gardener? Who tends the gardener? Who weeds the gardener?  The gardener lives in a larger system that subsumes the garden, a larger Garden.  The gardener thinks he is managing the complexity that is the garden.  Fools paradise for a sock puppet?  
  • Spontaneity and the Metaphor of the Gardner
    • Terry Elliott
       
    • Terry Elliott
       
    • Terry Elliott
       
      Is this spontaneous and rhizomatic?
Kevin Hodgson

Careertography - 1 views

  • decentralise people’s attention and (interestingly) to allow multiple viewpoints (even disagreements)
  • In a rhizomatic museum, visitors can add meaning to exhibitions
  • we need to think of new ways to engage with students and make them active participants in their career thinking.
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  • we need to break through this cultural baggage earlier. Changing our own culture in order to allow student voices to have an equal value to our own could be part of this.
  • moving out of our own space to meet students in theirs. The rhizome cannot be contained
  • In a recent post about learning spaces, Peter Bryant makes the point that learning occurs where people happen to be
  • Wherever “people congregate and share”
  • shift from a transactional to connections model
  • help students make their own connections, create their own career knowledge and take their own lines of flight
  • In a rhizomatic careers centre, however, there should be a way for students to add their own knowledge to these. Interactive workshops/discussions in the centre (rather than in a separate space) based around the displays? Giving space for students to add their own observations and comments within the display or to create their own? In this sense, the displays need to ask questions rather than present facts. They should stimulate discussion.
    • Kevin Hodgson
       
      This would be more inclusive, more interactive, more meaningful, right?
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    "What would a rhizomatic careers centre look like?"
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

Teaching Beyond Tropes: Subjective-Learning Subjugated-Objectives Subversive-Subjunctives - 5 views

  • Subjective-Learning Subjugated-Objectives Subversive-Subjunctives
    • Kevin Hodgson
       
      I am feeling a bit like this is some lost text from a Dr. Seuss book for college students.
    • Terry Elliott
       
    • Kevin Hodgson
       
      Nice
  • Subjective
    • Kevin Hodgson
       
      I am glad Susan brought this definition up. I was going to search it out. The "subjective reality" hits a nerve with me. I am thinking of not just my own bias but what I bring to the table and intend to take away from the table. I am an active participant.
  • subvert or overthrow, destroy, or undermine
    • Kevin Hodgson
       
      Pretty strong language here .. I am thinking how the remix culture might be considered subversive in this context, using a different (subjective) view to understand a learning environment.
  • ...7 more annotations...
  • These include statements about one's state of mind, such as opinion, belief, purpose, intention, or desire.
    • Kevin Hodgson
       
      Thank you for this. Here is the crux of how I think about subjective thinking ... tossed into the subjunctive salad bowl. Or have I been mistaken in my own beliefs about what subjective is?
  • how our "design" is experienced by any one learner is as unique as a fingerprint, and impeded upon by the scars we have collected throughout our coarses and courses and curses.
    • Kevin Hodgson
       
      For good and for bad .... it could be that we are shaped by the positive energy and the positive experiences. I am thinking of being part of networks liked CLMOOC and DS106 and Connected Courses ... those shape my expectations of what a course should look like these days.
  • entryway into possibility.
    • Kevin Hodgson
       
      Great phrase embedded in a deep paragraph .... We should get this tattooed on our web/head.
  • ridden like a wild bronco while you laugh maniacally.
    • Kevin Hodgson
       
      I am tempted to make a comic with this line .... Yeehaw!
  • Click here for your summative assessment. 
    • Kevin Hodgson
       
      OMG. I had a ball with this. I think I failed. I think I passed. I think I succeeded. I think I thought .... "Thank God, I have people like Susan to lead me astray."
    • Kevin Hodgson
       
      This line between subjective and objective is both intriguing and confusing (for me, anyway). This post by Susan really helped clarify some of the ideas. My annotations are my way of interacting with her text.
  • Revised Bloom's Taxonomy
  •  
    Kevin, I've been doing the subjective learning thing on my own for a very, very long time. Not coming to Vance Steven's multiliteracies, connectivist moocs or any open online courses as a "practicing" academic or educator (except in free range, heutagogical sense), I start with making my own subjectivity alignment -- if only to feel at least somewhat less the total outlier. Besides, isn't all learning is idiosyncratic and subjective?
Scott Johnson

Theoretical foundations of learning environments first ed / edited by David H. Jonassen... - 2 views

  •  
    Second Edition (2012) available from Routledge Preface This book is about the learning theories that provide the foundation for the design and development of open-ended learning environments (defined in Chap. 1). During the 1990s, we have witnessed a convergence of learning theories never before encountered. These contemporary learning theories are based on substantively different ontologies and epistemologies than were traditional objectivist foundations for instructional design. This book is intended to provide an introduction to the theoretical foundations for these new learning environments for instructional designers, curriculum specialists, mathematics and science educators, learning psychologists, and anyone else interested in the theoretical state of the art. Edited April 8/14 by Scott J. Dropped the chapter list and replaced with a sample from the section on self-directed learners: Self-Directed Learning and Self-Regulation Theory Chapter 11 Learning Communities: Theoretical Foundations for Making Connections Janette R. Hill "As indicated throughout this chapter, learning is "strongly influenced by setting, social interaction, and individual beliefs, knowledge, and attitudes" (Dierking, 1991, p.4). This is particularly important to keep in mind while turning attention to the individual within the learning community. While there is often a focus on the collective that is the learning community, individuals are the foundation that enable the community to form. Two theories can help guide our understanding of how to support learners within the context of a learning community: self-regulated and self-directed learning. Self-regulation encompasses a variety of individual characteristics, including self-efficacy, motivation and metacognitive skills. Each characteristic has been studied to various extents (see, for example, Lim & Kim, 2003; Oliver & Shaw, 2003; Song & Hill, 2009), with the majority of the studies indicating that all
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