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The only charge to students is a $15 to $50 admission fee, depending on their country of origin, and a processing fee for every test ranging from $10 to $100. For the University to sustain its operation, it needs 15,000 students and $6 million, of which Mr. Reshef has donated $1 million of his own money.

Every “strong copyleft” license is incompatible with every other,

Flat World Knowledge will be licensing it’s first books CC By-NC-SA Plus, with copyright held by the authors.

So, to answer your question, the reason you notice the strange mix of reactions to wikis is due to the quite varied ways in which wikis can be employed in educational settings. At the far end of the risk continuum they might be used in place of expert knowledge. More safely, they can simply accumulate knowledge and information resources for a class. As my colleagues and I found in our first semester teaching with wikis, when interesting online resources are found, students will often say, “put it in the wiki” so it can be forever shared. And that is not a bad way to start to use them. Instructors can dip their toes into the wonderful world of wikis and remain in shallow waters testing them out before they get in too deep. Later, they might try Wikibooks or perhaps creating and editing Wikipedia pages.

We will see a lengthening of higher education during the coming decades of about 1 year for each 10. By the end of this century, it will be quite common to attend college until one is 30. Today only a small percent do. Open education will provide continued access to learning resources before, during, or after graduation. In turn, there will be less self-doubt about whether one can succeed. The increased knowledge needs of every citizen of this planet should calm the fears of those who predict fewer educators or institutions of higher learning will be needed. Just the opposite!

The type of instructors needed in higher education will dramatically vary from today. Many will remain in traditional instructor roles. Some will be course and program developers. Others will be online facilitators. Still others will be learning guides who help students make sense of their options. What is more interesting to me is the coming rise of the super e-mentor or e-coach. Such individuals will have a discipline expertise (e.g., theater, journalism, public health, finance, etc.) as well as human development or counseling skills. Third, they will understand the learning opportunities of the Web. They will know how to guide students in their online learning quests. Some will be needed daily, some monthly, and others perhaps just annually or biannually. They will be our learning gurus, in this, what I label, “the learning century.”Global and international education will be the buzz words of the coming decade. They already are. Student peers will increasingly be those from other institutions and regions of the world. One’s cohort groups will include many people that you will never physically meet. This will make affiliations with just one institution more difficult. More people will claim to be alums and be loyal to your institution but not to the same depth or degree as before.

Students will have more opportunities to create their own degree tracks and programs. There are no longer limits in terms of the time, place, and sequence of courses. The degrees offered will only be limited by one’s imagination. With the range of courses today, self-service learning will be the norm. It already is widely accepted in corporate training circles.

Over time, this collective learning results in practices that reflect both the pursuit of our enterprises and the attendant social relations. These practices are thus the property of a kind of community created over time by the sustained pursuit of a shared enterprise. It makes sense, therefore to call these kinds of communities communities of practice. (Wenger 1998: 45)

The characteristics of communities of practice According to Etienne Wenger (c 2007), three elements are crucial in distinguishing a community of practice from other groups and communities: The domain. A community of practice is is something more than a club of friends or a network of connections between people. 'It has an identity defined by a shared domain of interest. Membership therefore implies a commitment to the domain, and therefore a shared competence that distinguishes members from other people' (op. cit.). The community. 'In pursuing their interest in their domain, members engage in joint activities and discussions, help each other, and share information. They build relationships that enable them to learn from each other' (op. cit.). The practice. 'Members of a community of practice are practitioners. They develop a shared repertoire of resources: experiences, stories, tools, ways of addressing recurring problems—in short a shared practice. This takes time and sustained interaction' (op. cit.).

The fact that they are organizing around some particular area of knowledge and activity gives members a sense of joint enterprise and identity. For a community of practice to function it needs to generate and appropriate a shared repertoire of ideas, commitments and memories. It also needs to develop various resources such as tools, documents, routines, vocabulary and symbols that in some way carry the accumulated knowledge of the community.

The interactions involved, and the ability to undertake larger or more complex activities and projects though cooperation, bind people together and help to facilitate relationship and trust

Rather than looking to learning as the acquisition of certain forms of knowledge, Jean Lave and Etienne Wenger have tried to place it in social relationships – situations of co-participation.

It not so much that learners acquire structures or models to understand the world, but they participate in frameworks that that have structure. Learning involves participation in a community of practice. And that participation 'refers not just to local events of engagement in certain activities with certain people, but to a more encompassing process of being active participants in the practices of social communities and constructing identities in relation to these communities' (Wenger 1999: 4).

Initially people have to join communities and learn at the periphery. The things they are involved in, the tasks they do may be less key to the community than others.

Learning is, thus, not seen as the acquisition of knowledge by individuals so much as a process of social participation. The nature of the situation impacts significantly on the process.

What is more, and in contrast with learning as internalization, ‘learning as increasing participation in communities of practice concerns the whole person acting in the world’ (Lave and Wenger 1991: 49). The focus is on the ways in which learning is ‘an evolving, continuously renewed set of relations’ (ibid.: 50). In other words, this is a relational view of the person and learning (see the discussion of selfhood).

'the purpose is not to learn from talk as a substitute for legitimate peripheral participation; it is to learn to talk as a key to legitimate peripheral participation'. This orientation has the definite advantage of drawing attention to the need to understand knowledge and learning in context. However, situated learning depends on two claims: It makes no sense to talk of knowledge that is decontextualized, abstract or general. New knowledge and learning are properly conceived as being located in communities of practice (Tennant 1997: 77).

There is a risk, as Jean Lave and Etienne Wenger acknowledge, of romanticizing communities of practice.

'In their eagerness to debunk testing, formal education and formal accreditation, they do not analyse how their omission [of a range of questions and issues] affects power relations, access, public knowledge and public accountability' (Tennant 1997: 79).

Perhaps the most helpful of these explorations is that of Barbara Rogoff and her colleagues (2001). They examine the work of an innovative school in Salt Lake City and how teachers, students and parents were able to work together to develop an approach to schooling based around the principle that learning 'occurs through interested participation with other learners'.

Learning is in the relationships between people. As McDermott (in Murphy 1999:17) puts it: Learning traditionally gets measured as on the assumption that it is a possession of individuals that can be found inside their heads… [Here] learning is in the relationships between people. Learning is in the conditions that bring people together and organize a point of contact that allows for particular pieces of information to take on a relevance; without the points of contact, without the system of relevancies, there is not learning, and there is little memory. Learning does not belong to individual persons, but to the various conversations of which they are a part.

One of the implications for schools, as Barbara Rogoff and her colleagues suggest is that they must prioritize 'instruction that builds on children's interests in a collaborative way'. Such schools need also to be places where 'learning activities are planned by children as well as adults, and where parents and teachers not only foster children's learning but also learn from their own involvement with children' (2001: 3). Their example in this area have particular force as they are derived from actual school practice.