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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
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lastrefuge: #rhizo14 - week 2: Seeding independent learning: wrestling with writing - 0 views
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hat ‘fish out of water’ feeling that is the experience of so many non-traditional students in the traditional classroom.
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doing the MOOCs really reinforced the need to bring the human back into the physical classroom.
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role plays and simulations in the trad ‘lecture’ time really helped this to happen.
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the classes definitely FEEL different
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I think that without this feel there probably has been no learning. I often ask my students what learning feels like. When this embodied cognition, this snick of the tumblers in a lock feeling, is absent I daresay the reading and writing and academic research have not been integrated, intertwined with not only your own rhizomes but with other rhizomes. I have a post about this struggle here: http://impedagogy.com/wp/blog/2014/01/25/i-know-not-wtf-some-shallow-arboreal-learnage/
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using creative techniques: drawing, collage, poetry… to help us all to think differently
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It all feels too slow and painful. Anyway - once you have improved it a bit yourself - print all of that off - and bring it to the class on Wednesday. We can give you feedback and hopefully help you to the next step!
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Rhizomatic learning: chaos, provocation and conflation #rhizo14 | Learningcreep - 2 views
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being a lifelong learner is something you just have to take on personally;
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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.
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Chaos abounds
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independence isn’t the only stance to learning that they need – what about dependence and interdependence?
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“taking responsibility” doesn’t come naturally
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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.
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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.
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“we conflate learning and schooling”
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it’s not about seeing learning more clearly
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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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Books - them selfish creatures #rhizo14 | Little did I know... - 0 views
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every time you read it,
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it’s also about the making of the fire, the way the young ones distribute themselves around the circle, with maybe the older ones sitting right and left of the tribe elder, it’s what they eat or drink during the gathering, it’s what they wear, and maybe, most importantly, it’s the coarse voice of their elder, telling them their own story almost musically, the tempo of the words, one after the other, and the curious questions that the young ones might ask, generating an increased understanding of their tribal identity, of their unity as a group – a network of people.
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Kevin's Meandering Mind | The Making of the #Rhizo15 Radio Play, or The Complexities of... - 1 views
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important artifact of content
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a bit of mayhem.
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Dave Cormier, the facilitator of Rhizomatic Learning, will showcase the premiere of the radio play — A Multitude of Voices: Mr. X Loses His Battle for Objectivity — in his next post and message
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something to represent our relationship as friends and colleagues and collaborators.
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I would have slipped into file madness (it may have happened … I’m not saying).
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My aim as editor was to help nurture into place a radio play
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When something had to get done I think it's interesting that there had to be a director and an editor and whip wielder to get it done. Doesn't seem entirely rhizomatic to me. Means to me that there are places for rhizo and other places for hiearchy.
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Hmmm .. good point ... collaborative editing would be interesting and nearly impossible ... maybe ... there is the tension of "let's get this done" and the "let's wait to hear your ideas on how to get this done" in the mix ...
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Sill, the many hours
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Terry had a great song earmarked for the ending (an Arabic version of Toy Story and “You’ve Got a Friend in Me”), but I could not figure out if it would violate copyright if we used it, so we abandoned it. As I told Terry, it probably is best, as Michelle Shocked wrote in one of her songs, to make your own jam anyway.
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Too many timezones.
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Careertography - 1 views
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decentralise people’s attention and (interestingly) to allow multiple viewpoints (even disagreements)
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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.
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In a recent post about learning spaces, Peter Bryant makes the point that learning occurs where people happen to be
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help students make their own connections, create their own career knowledge and take their own lines of flight
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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.
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The Essence of Peopling - 4 views
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“People”
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“peopling”
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The first part of this essay is an account of innermost peopling – the social, self-conscious nature of human cognition. The second part of this essay moves outward, connecting cognition to the rituals and social information flows that make up the most important parts of our environment.
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In Others in Mind: The Social Origins of Self-Consciousness (one of my favorite books of all time), Philippe Rochat presents a social model of human cognition,
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Rochat, in contrast, models human cognition as fundamentally social in nature. Each person learns to be aware of himself – is constrained toward self-consciousness – by other people being aware of him. He learns to manage his image in the minds of others, and finds himself reflected, as in a mirror, through the interface of language and non-verbal communication.
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infinite recursion
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We see ourselves through the constraining influences of other people, through the 'peopling' of others. Others people us. It is a limited recursion. I think this has significance in #rhizo15. How? We are all seeing ourselves through the eyes of others. How accurate is that subjective view? Sometimes it is off by degrees of magnitude. For example, I see some pretty effusive praise for stuff that by its nature is half-baked. Yes, some is very good for a first draft, but most goes little past the initial draft and into further revision. I expect further recursion, further refinement through reciprocal action, sometimes I get it, mostly I don't. Part of me take no offense while another part is deeply disturbed that the responses I get are so cursory. And the cursory nature of most responses, the desultory considerations of others we have come to respect become the default. And, worse, they become internalized as the default mutual mental modeling. Shallow of necessity, quick by force of circumstance, and a bare reciprocal exigency.
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How much of that is on other people? How much of it is on us? How inviting are we to gather up ideas, particularly those who challenge our thinking? That "infinite" word in there .. that's a lot of recursive thinking going back and forth, toppling on itself ...
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The self is not unitary and separate from others; peopling occurs in the context of mutual-mental-modeling relationships, which continue to affect each person when he is alone.
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Each person’s self is spread out among many people, simulated in all their brains at varying levels of granularity. And each person has a different “self” for each one of the people he knows, and a different self for every social context.
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Therefore, we have different subjective reflections from among different folk. Each reflection is a unique self simulated by another's mind. The same is true for social context. We have a Rhizo15 self created by our Rhizo15 folk. My question here is whether it is in any way an objective measure and does that matter? Should any of us care about the simulations of others? Should we rebel and subvert these simulacra because they are not 'us'? It is hard to argue for this position simply because this acceptance of the peopling of others seems quite natural. It is natural for us to consider this subjective and recursive view from others as the real deal. Or is it just the default view? Can we generate another way toward identity that is a balance between outer and inner subjectivity?
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The self at work is different from the self at home with close friends, or in bed with a spouse. And none of these are the “true self” – rather, the self exists in all these, and in the transitions between them. There can never be one single, public self; to collapse all these multiple selves together would be akin to social death.
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Mentally maintaining one’s identity in relation to others, including one’s accurate social status and relationships in each case, is the core task of being human.
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a huge portion of our internal cognitive machinery, of which we are not normally aware, is concerned with the ordinary function of maintaining one’s own identity and that of others
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Baumeister and Masicampo posit that interfacing between identities – both within a single mind, and between minds – is the purpose of conscious thought (Conscious Thought Is for Facilitating Social and Cultural Interactions: How Mental Simulations Serve the Animal–Culture Interface). And just as Rochat proposes that we are “constrained toward consciousness” by others, Kevin Simler says that we “infect” each other with personhood.
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Three views of this social model of cognition: 1. Baumeister and Masicampo: conscious thought is the transport mechanism for moving between inner identity and outer identity. 2.Rochat: we become conscious because of others, 'constrained by folk' in order to be. 3. Simler: we infect each other with consciousness through the interaction of identity.
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There is a profound irreconcilability or dissonance between first-and third-person perspectives on the self once objectified and valued. This dissonance shapes behaviors in crucial ways, as individuals try to reconcile their own and others’ putative representations about them. These two representational systems are always at some odds or in conflict, always in need of readjustment. It is so because these systems are open, and they do not share the same informational resources: direct, permanent, and embodied for the first-person perspective on the self; indirect, more fleeting, and disembodied for the third-person perspective on the self. A main property of this dissonance is that it tends to feed into itself and can reach overwhelming proportions in the life of individuals. More often than not, this dissonance is a major struggle, expressed in the nuisance of self-conscious behaviors that hinder creativity and the smooth “flow” of interpersonal exchanges. Others in Mind, p. 41
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People are able to accomplish this feat of mutual simulation by use of two tools: language and ritual. Ritual allows for the communication of information that language can’t convey – hard-to-fake costly signals of commitment, dependability, harmoniousness, and cooperative intent.
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If humans are somehow calibrated to expect a constant flow of social information, then the sparseness of ritual and social participation in modern environments might trigger a cascade of rumination.
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A very simple example is greetings. “Greeting everyone you see” is a candidate for a ritual universal, a part of the ritual atmosphere that displays good fit with peopling
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(with some caveats).
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Ritual 2:"Serene Social Sloth Sunday, a made-up internet holiday in which we avoid posting "outrage porn"
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Ritual 4: Share natural spaces through YouTube, make part of any group meeting e.g. Hangout.
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Ritual 5: "With joy and zest, publicly celebrate milestones and recurring events. Affirming shared history, we nourish community, crystallize a sense of accomplishment, and build group identity by unifying our stories and common goals. Can be planned and ritualized, or as spontaneous as a group cheer." Celebrate | Group Works. (n.d.). Retrieved April 19, 2015, from http://groupworksdeck.org/patterns/Celebrate
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Ritual 6: Feedforward with the imagination. In other words project your self into the future and 'recall' all that 'happened' from the beginning of #rhizo15. In a way I think this defines what rhizomatic learning is. Each of us creates identity for the group by being who we are with the voices we have. Why not imagine that forth along with others instead of relying solely upon the weekly proddings of one person identified as 'teacher/leader'. Feedforwardings would allow us to compare rhizomatic identities. and from there decide where we might go as a group as well as individually.
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Information about the self from the first-person perspective tends to be inflated and self-aggrandizing; information about the self from the third-person perspective, projected into the minds of others, tends to be deflated and self-deprecatory.
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A freeway is useful for getting from place to place, but it’s not a place to merely exist in the moment.
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“we’re here to fart around together.”
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In conclusion, drink tea, together with your friends; pay attention to the tea, and to your friends, and pay attention to your friends paying attention to the tea. Therein lies the meaning of life.
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shared by Vanessa Vaile on 30 Aug 14
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The literature on CAE (Collaborative Autoethnography) Reflecting Allowed | Reflecting A... - 0 views
blog.mahabali.me/...-collaborative-autoethnography
collaborative autoethnography ethnography rhizo14 rhizomatic learning blog-post
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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
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I’m interested in what didn’t work. But I am also interested in what did work, and for whom.
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this knowledge to help influence future designers of connected courses by highlighting the participant experience
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Geist-Martin et al cite Ellis (2004, p. 30) on autoethnography, and it captures how I feel about this approach
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“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”
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OR a type that focuses on the ethnography part (more analytical, relating one’s own experiences to the wider culture)
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I *think* in #rhizo14 we’re attempting something closer to the latter, but what we have at the moment is closer to the former.
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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).
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Geist-Martin et al’s & Chang et al’s critiques of their own process – here are some parts I wanted to highlight:
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They mention how social activities they participated in, in each other’s lives, influenced how they wrote together
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They talk about community-building that occurs because of the collaboration on the autoethnography itself
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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
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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
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the more “critically dialogic” work is, the more it tends towards an analytic/ethnographic rather than evocative/biographical type of research
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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
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for tales of abuse, illness, etc., but not for #rhizo14 which is less of an emotionally taxing thing to talk about
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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.
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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.
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CAE as an emerging research practice should not be limited to a particular approach or style of representation
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“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”
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“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”
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Ethics & confidentiality (this prob deserves a post on its own, but I’ll just give it a section here for now)
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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.
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The biggest ethical issue I see is that when only indirectly reference others, we may be broaching on their confidentiality
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We also need to be clear on who gets access to the data after we write our “report”, and how they can use it
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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?
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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.
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I’ll just come back to one MAIN point that’s running through my mind (well, points, plural, but they are all related):
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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?
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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
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Can we use some of the other data in the narratives DIFFERENTLY? So not as autoethnog, but as narratives
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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
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I usually do ethnography by using any and all data I can; this would mean referencing public blogs, etc.
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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?
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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?
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Reading Writing Responding: PLN, a Verb or a Noun? - 1 views
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+Alec Couros' simple suggestion made during an interview with the +Ed Tech Crew that everything can be a resource online.
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So often we limit ourselves by seeing PLN's as something made - contained and organised - rather than something continually evolving, changing growing and adapting.
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s I have suggested previously, PLN's often form themselves organically. PLN's are rhizomic. There is no central root system. There is only one connection leading to another.
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A part of this is limiting ourselves by failing to recognise the connections in our lives and what they may have to offer.
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One way in which we restrict these connections is by deciding what it is we want to know, before we have even asked the question.
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everyone does have an opinion and something to add to the discussion. In my view, education is much better from incorporating wider range of voices and perspectives
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a PLN is that it is not something that we build, rather a PLN is something that we grow and nurture.
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There are a number of ways in which a PLN can be nurtured. This includes engaging in dialogue, posting comments, as well as sharing ideas and resources.
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the most important thing that we can do, whether it be in person or online, is to listen and simply be there
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Being connected is a mindset, a way of being and a way of doing, not something static, that is a thing done and complete
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"everything can be a resource online. By approaching resources in this way, our understanding moves away from being an actual object, lets say a textbook, to a resource as being a way of seeing something. In this sense, a resource stops being a noun, something named, ordered and categorised, and instead becomes a verb, a way of approaching something, interpreting it, questioning it. In much the same way, PLNs can be thought of in much the same way. "