Perhaps the simplest way to explain this concept is to note that social learning is based on the premise that our understanding of content is socially constructed through conversations about that content and through grounded interactions, especially with others, around problems or actions. The focus is not so much on what we are learning but on how we are learning.5
An Innovative Way For Students To Hire (& Fire) Tutors | Larry Ferlazzo's Websites of t... - 0 views
Minds on Fire: Open Education, the Long Tail, and Learning 2.0 (EDUCAUSE Review) | EDU... - 0 views
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In a traditional Cartesian educational system, students may spend years learning about a subject; only after amassing sufficient (explicit) knowledge are they expected to start acquiring the (tacit) knowledge or practice of how to be an active practitioner/professional in a field.9 But viewing learning as the process of joining a community of practice reverses this pattern and allows new students to engage in “learning to be” even as they are mastering the content of a field. This encourages the practice of what John Dewey called “productive inquiry”—that is, the process of seeking the knowledge when it is needed in order to carry out a particular situated task.
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In the fall of 2004, Wiley taught a graduate seminar, “Understanding Online Interaction.” He describes what happened when his students were required to share their coursework publicly:
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Student challenges prof, wins right to post source code he wrote for course - Boing Boing - 0 views
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Kyle's a student at San Jose State University who was threatened with a failing grade for posting the code he wrote for the course -- he wanted to make it available in the spirit of academic knowledge-sharing, and as code for potential future employers to review -- and when he refused, his prof flew into a fury and promised that in future, he would make a prohibition on posting your work (even after the course was finished) a condition of taking his course.
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The most important lesson from it for me is that students want to produce meaningful output from their course-assignments, things that have intrinsic value apart from their usefulness for assessing their progress in the course. Profs -- including me, at times -- fall into the lazy trap of wanting to assign rotework that can be endlessly recycled as work for new students, a model that fails when the students treat their work as useful in and of itself and therefore worthy of making public for their peers and other interested parties who find them through search results, links, etc.
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And in this case, it's especially poignant, since Kyle's workflow actually matches the practices of real-world programmers and academic computer scientists: coders look at one anothers' examples, use reference implementations, publish their code for review by peers. If you hired a programmer who insisted that none of her co-workers could see her work, you'd immediately fire her -- that's just not how software is written. Kyle's prof's idea of how computer programmers work is exactly what's meant by the pejorative sense of "academic" -- unrealistic, hidebound, and out-of-touch with reality. Bravo to Kyle for standing his ground!
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Wade Davis on the worldwide web of belief and ritual | Video on TED.com - 0 views
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Right now, as we sit here in this room, of those 6,000 languages spoken the day that you were born, fully half aren't being taught to children. So you're living through a time when virtually half of humanity's intellectual, social and spiritual legacy is being allowed to slip away. This does not have to happen. These peoples are not failed attempts at being modern -- quaint and colorful and destined to fade away as if by natural law.
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The myriad voices of humanity are not failed attempts at being us. They are unique answers to that fundamental question: What does it mean to be human and alive? And there is indeed a fire burning over the earth, taking with it not only plants and animals, but the legacy of humanity's brilliance.
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In every case, these are dynamic, living peoples being driven out of existence by identifiable forces. That's actually an optimistic observation, because it suggests that if human beings are the agents of cultural destruction, we can also be, and must be, the facilitators of cultural survival.
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Right now, as we sit here in this room, of those 6,000 languages spoken the day that you were born, fully half aren't being taught to children. So you're living through a time when virtually half of humanity's intellectual, social and spiritual legacy is being allowed to slip away. This does not have to happen. These peoples are not failed attempts at being modern -- quaint and colorful and destined to fade away as if by natural law.
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