#Rhizo15

"Question for Dave Cormier Bonnie Stewart and other hard core rhizo14ers who have also been in things like CCK08/11 - how is rhizo14 different"

"Question for Dave Cormier Bonnie Stewart and other hard core rhizo14ers who have also been in things like CCK08/11 - how is rhizo14 different"

"Question for Dave Cormier Bonnie Stewart and other hard core rhizo14ers who have also been in things like CCK08/11 - how is rhizo14 different"

"We all practice daily curation that is more or less creative. In the instant of clicking on a link, you forge a connection. As you rifle through your feed-loads, snatching up the most appetizing headlines, you cause collisions. You select a bit of content out of a boundless pile, scanning or storing it for later, and you recover or reframe value. If you choose to share what you've found, you provide commentary and context. In these automated ways, habits of curation create your online identity."

"We all practice daily curation that is more or less creative. In the instant of clicking on a link, you forge a connection. As you rifle through your feed-loads, snatching up the most appetizing headlines, you cause collisions. You select a bit of content out of a boundless pile, scanning or storing it for later, and you recover or reframe value. If you choose to share what you've found, you provide commentary and context. In these automated ways, habits of curation create your online identity."

from the blog support ingKeith Hamon's explorations of the rhizome.  "I'm sliding outwards, across the boundaries and just in time. One of the most important results of Rhizo14 for me has been my connection to educational thinkers outside of North America and Western Europe, the West. In a series of articles for Hybrid Pedagogy, Maha Bali (Egypt) and Shyam Sharma (originally Nepal, now in New York, USA) tackle the issue of working with and speaking to the privileged West from a non-Western context. I had an epiphany when I read that Westerners and non-Westerners "do not talk the same language." I think Maha and Shyam are correct. We don't. Even the way I just wrote that-Westerners and non-Westerners-privileges the West, makes the West the touchstone, renders everything else as Other. I don't do it on purpose, but I do it none-the-less. "

from the blog support ingKeith Hamon's explorations of the rhizome.  "I'm sliding outwards, across the boundaries and just in time. One of the most important results of Rhizo14 for me has been my connection to educational thinkers outside of North America and Western Europe, the West. In a series of articles for Hybrid Pedagogy, Maha Bali (Egypt) and Shyam Sharma (originally Nepal, now in New York, USA) tackle the issue of working with and speaking to the privileged West from a non-Western context. I had an epiphany when I read that Westerners and non-Westerners "do not talk the same language." I think Maha and Shyam are correct. We don't. Even the way I just wrote that-Westerners and non-Westerners-privileges the West, makes the West the touchstone, renders everything else as Other. I don't do it on purpose, but I do it none-the-less. "

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 -"

"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?"

A powerful look at what unfolded

over correlaties die volstrekt niets met elkaar te maken hebben en toch heel hoog correleren. On spurious correlations

group hazards

hazards of group work

open scientific publications

"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 …"

"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 …"

'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 "

'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 "

"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. "

"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." "