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Vanessa Vaile

When a Course becomes a Community | Felicia M. Sullivan - 2 views

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    "Dave Cormier, the mind behind Rhizomatic Learning 2014 (#rhizo14), just posted thoughts on his blog about creating a wonderful learning experience that went from a 6-week course to a self-propelled learning community.  The challenge as Cormier articulates it is how to bring in new learners into this community. His original plan - create a new course, but what about the energy of the existing learning community?  Connect the new course to the first course or simply bring the new learners into the existing community?"
Vanessa Vaile

The literature on CAE (Collaborative Autoethnography) Reflecting Allowed | Reflecting Allowed - 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
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  • 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

Rhizo 14: Emerging Ambiguities and Issues | Jenny Connected - 1 views

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    "This is the fourth and final post in a series which outlines the thinking and planning Frances Bell and Jenny Mackness have been doing in preparation for our presentation - The Rhizome as a Metaphor for Teaching and Learning in a MOOC - for the ALTMOOCSIG conference on Friday 27th June. The first post was - The Rhizome as a Metaphor for Teaching and Learning in a MOOC The second post was - Making Sense of the Rhizome Metaphor for Teaching and Learning The third post was - Principles of Rhizomatic Thinking This final post will cover some of the issues that are emerging from our research data."
Vanessa Vaile

Community learning - the zombie resurrection - 1 views

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    from Dave's Educational Blog: "this course came back to life without a 'head' as it were. After my last goodbye was sent out to the participants, a week 7 popped up on the website. The participants continued the course, but without any 'teacher' filling the role as guide or decision maker. They continued on like this for another 6 weeks, and while activity is now only active in the facebook/twitter/gplus realm (that i know of), the communal learning process continues. The course (now called #rhizo14 by all involved) has refused to die. It has become that individual/community space that i was hoping for when the course started. People post ideas, challenges and thoughts and others bring their perspective to it… we learn, often in vastly different ways, from each interaction. And then this post shows up on the original P2PU course today -"
Kevin Hodgson

Rhizomatic follower of rhizomes | NomadWarMachine - 2 views

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    Sarah breaks out the strings and makes a song remix about Dave ... nifty.
Terry Elliott

Insight: Picked up a great lesson from the book Turn… by Jason Fried of 37signals - 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?
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    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."
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 --
Vanessa Vaile

Twitter / VCVaile: ‏@Cris2B If #DLMOOC metaphor ... - 0 views

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    @Cris2B If #DLMOOC metaphor is #tree & #rhizo14 is #rhizome…what happens if you combine them? #CelticTree 
Ary Aranguiz

the accidental technologist » Blog Archive » The Way of the Rhizome #h817open - 4 views

shared by Ary Aranguiz on 17 Jan 14 - No Cached
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    Ary, this is a great bookmark. I like the footnotes in this blogpost, very useful for study on rhizomatic thinking.
Jaap Bosman

X-Change Lab: Learning through Disruptive Technologies - 0 views

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    If the question concerning where technologies come from must be understood within a political context, how are we then to understand the agency of technology? Should it be approached from a deterministic point of view or are we, since it's a question about political processes, still in control?
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    it is about rhizomatic education,
Jaap Bosman

Welcome in this group - 2 views

Sharing sources on rhizomatic learning is easy in a Diigo group. And comments on sources or discussions are also possible. Diigo has some Help files. I would like to make you all moderators with ...

mooc welcome

started by Jaap Bosman on 14 Jan 14 no follow-up yet
Felicia Sullivan

The Right Question Institute - 0 views

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    Seems to me that building agency and self-efficacy in a rhizomatic learning environment is understanding what your want to learn about. What is your line of inquiry and what is your goal. I love this organization because it focuses on that very simple step of knowing how to ask a question and then figuring out how to answer it.
Matthias

cathellis13 Post - 5 views

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’
  • ...5 more annotations...
  • 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
Jaap Bosman

Introduction | Making the community the curriculum - 1 views

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    Dave Cormier book
Cris Crissman

Rhizomatic Rounds - YouTube - 0 views

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    Impressive words to visuals
Vanessa Vaile

The Medium Is The Meaning We Consume and Create ... Together | Wirearchy - 0 views

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    "Subsequently, the presence of electronic media for creating, distributing and communicating information, knowledge and meaning has grown more widely and more dramatically than perhaps even he could have foreseen. Within this context, I want to try to stitch together a few concepts, perspectives and examples with which I am more or less familiar and perhaps update the core implication of McLuhan's famous phrase."
Vanessa Vaile

A new view on lurkers | Harold Jarche - 2 views

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    For several years, there has been a rule-of-thumb, called "90-9-1″, that 90% of online participation in groups/communities consists of "lurkers" or more politely, "passive participants", and only 1% are active creators. Jacob Nielsen's 2006 post on Participation Inequality provides a good overview of this phenomenon. A recent BBC survey of 7,500 people shows significantly different results. Here we see that passive lurkers make up only 23% of participants; active (intense) participants have increased to 17%; and there is now an "Easy" group in the middle who, " … respond largely to the activity of others. This includes replying, 'liking' and rating, all activities where there's little effort, exposure or risk."
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