In this text we can see what it means to be of this faith. We can see that the beauty of Joseph draws evil and brings a lady to want him. If he were to listen to these desires than he would be "ignorant" which shows that promiscuity, or coveting someone else's wife, is seen as "less than" in the identity of this culture.

Zach Long CC BY-NC-ND

Here we have a different spin on the idea of "us" vs "them". Instead of the idea of nations being different because they are a different people, we have Soudabeh convincing Kay-Kavous that Siawosh is unworthy and that he tricked them with magic. All to get revenge because Siawosh would not sleep with her. It's certainly a different view of "them" vs "us" that we've seen in other works.

Zach Long CC BY-NC-ND

The wording here and in the Helen Zimmern translation, are nearly identical. This shows just how important to the tellers of this story, that Siawosh be strong and beautiful. Without this element, Siawosh would not be chosen by fate nor the king to be raised well.

Zach Long CC BY-NC-ND

In looking at this moment, the "them" vs "us" is even used with ones own blood. Sudaveh manipulates Kai Kawous in order to get back on Saiawosh for denying her. This reminds me a bit of Lord of the Rings, where the king of Gondor is made ill and is under Sauromon's control and doesn't care that his son was killed. In this sense, Saiawosh is being made into a "them" despite truly being an "us" as he is from his father.

Zach Long CC BY-NC-ND

We see here that the identity of this nation is in military strength and physical beauty. He is given up to be raised by a king because he is so beautiful and strong. This sense of identity is familiar in other moments in literature, where you only belong in the predominant race if you are strong and handsome.

Zach Long CC BY-NC-ND

In this translation of the story, we can see that the word used here is hierodule and almost immediately after, courtesan. Hierodule is another word for priestess, and courtesan implies a sexual nature. So here we can see this used to both show that she should have some status and yet is also shown to have little regard. However, she is still shown to be used to make Enkidu civilized, and thus he is no longer "other" to the people of Uruk, but one of them as he becomes Gilgamesh's companion.

Zach Long CC CC BY-NC-ND

This is the closest part I could find to that of Cookson /The_Persians)when he first looked at Xerxes. In that version, he translates Xerxes as a warmongering unwise king. Here, we see something similar, though again a bit more subtly displayed. Morshead does blame Xerxes here, but he doesn't outright call him a fool or say he only seeks war, which depletes the manly youth of Persia.

Zach Long CC BY-NC-ND

This section shows the first taste of how the Persians view the Athenians. They see them as nothing more than murderers, as common thugs who slew husbands and fathers. Despite the fact that the Persians were the attackers and the Athenians were the defenders of this war. Again, in the language comparison between this version and the version translated by Cookson/The_Persians), we can see that both shows Athens as an evildoer, however, in this case Morshead is actually more brutal about it than Cookson is. Here Athens is portrayed as simply murderous, whereas in Cookson's version it only states them as being hateful. I would say that murder is worse than hatred, though I suppose the latter could lead to the former.

Zach Long CC BY-NC-ND

Here, we can see that the Athenians are shown as bowing to no one man, they have no king, nor are they subject to any other nation. The idea of a democracy, as the Athenians are known to have some form of in this time, is foreign to the Persians. This is also interesting because the use of the word slave. With Persians being the first known Empire in the world, they cast aside slavery and let all people be free. While Athens was not the worst in terms of slavery, as say the Spartans, they were still slavers in totality. They did have slaves. So using the word "slave" here is an interesting use of the word. We can see this same thing come through in looking at the Cookson/The_Persians) version as well.

Zach Long CC BY-NC-ND

Again, in looking at the Cookson/The_Persians) version here, we can see that he has a grander flair in his talking of the queen. He references her as the wife of a god. Here, in Morshead's version, we see that she is still highly regarded by the author, and she even has some relationship to a god with her "godlike sheen". However, again with the word choices here, we can see that Morshead appears to be a bit more modest in how he chooses to portray the Persians versus the way Cookson talks about them.

Zach Long CC BY-NC-ND

If we look at this section in comparisson to the version translated by G. M. Cookson/The_Persians), we can see that the translators went in slightly different ways. In Cookson's version it shows the bravado of the Persians. It showcases how mighty they are. With Morshead, he translated it in a more modest light. He does say that no barrier nor phalanx, a reference to the style in which the Hellenistic people fought, can be so brave. Essentially they say the same thing, that Persia cannot be defeated by such a style of fighting, but Cookson seems to have the Persians boasting be more outright and less hidden in the meaning of the words.

Zach Long CC BY-NC-ND

If we look at this altogether, we can begin to see an interesting form of "self" of the identity of this people. They see themselves as civilized. They see Enkidu as "other". They see this wild man and think he should be tamed by a "harlot" who will strip naked and lay with Enkidu so that he may too be civilized. It's interesting as well the language used her to describe this woman. This implies that without women, men would still be uncivilized, that they would be wild and roam the lands as wild beasts do. However, the author still translates to harlot. So, it is not merely the act of a woman, but the physical act that somehow tames the wildness within men, yet she does not gain any respect for keeping men civil.

Zach Long CC BY-NC-ND

We see the Persians as a whole, along with Darius and the Queen, spoken of in such high regards that this switch to showing Xerxes as an unwise king is a change of pace. It places him as "other" it shows that they had to fight him as he is a terrible king. It is a negative way of looking at him, though Aeschylus clearly had some respect for his father and mother and of the people as a while, he dis not show the same respect for Xerxes throughout this play, giving both the Athenians and the Persians a "common enemy" as it were within the context of this play. For the Athenians, he is a bafoonish ruler whom was handily defeated at Salamis. For the Persians, he wasted time and the lives of their men on his on interests of getting revenge for their loss at Marathon, and losing almost all of the men of Persia, casting away an entire generation of strong men.

Zach Long CC BY-NC-ND

While Aeschylus is Athenian, this play is from the Persian perspective,and while he does not wish to besmirch the name of Athens, he has to see from the Persian's eyes what it may look like to see their mighty army defeated. In this instance, he is saying that Athens really knows how to hold a grudge. That, if you come for its people, you will falter, and you will fail as they harness no compassion for its enemies.

Zach Long CC BY-NC-ND

It;s curious the use of language here. While this is saying that the Athenians are slave to none, that they do not have one ruler above them as they are a democratic power, the use of "slave" not sorting with Athenian is an interesting choice of words because they do house slaves. So while what the author is saying is true, the use of the word slave here is an interesting choice as the word slave does correlate to Athens, but not in the same way. It's almost to indicate, as the original author was Athenian, that they are superior to Persia because they bow to no one man, no king rules Athens. They are not subjugated to another people, like most of Persia's territory, which are satraps and subjugates of Persia, and not all technically Persians.

Zach Long CC BY-NC-ND

When speaking of the Queen of Persia, the author speaks of her as the "spouse of a god". The use of language here is to show that Persians, especially the rulers of Persia, are powerful enough to be, and be with, the gods. They think themselves as gods, and therefore, how could they not come out of this war victorious.

Zach Long CC BY-NC-ND

This section here shows how highly the Persians think of themselves. It equates them to being incomparable, as having no equal in military might. This is quite interesting considering they have been defeated by the same foe only a few years prior at the battle of Marathon, thus the Persians clearly have equals, or perhaps even superiors in these terms. They do have more numbers than they had on their previous march to fight the Athenians, Spartans, etc. than when they lost at Marathon. It's similar in irony to the Titanic being an "unsinkable" ship, only to sink on its maiden voyage. Here the Persians are saying the same thing, that they are incomparable in strength, and yet we find out later that they are in fact not incomparable.

Zach Long CC BY-NC-ND

initial definition

Information has Value

Little Red is not dear in the 2015 version of Little Red Riding Hood published by Parragon Books. Dear is replaced by sweet, in Jessica Gunderson's 2015 version of the German version. Red is little in the False Grandmother (same edition's version of an Italian tale considered another version of Little Red Riding Hood. In the Taiwanese telling (Grandaunt Tiger) from the same edition, Little Red is neither dear, sweet, nor little, rather a daughter and a sister. How do these different terms imply different gendered positions for girls? What can we learn from the distinction between being referred to as dear, sweet, little versus a sister or a daughter?

a different open ed/info lit connection. Does the bias towards recent research play a part in this?

But Jonah rose up to flee to Tarshish from the presence of the Lord. So he went down to Joppa, found a ship which was going to Tarshish, paid the fare and went down into it to go with them to Tarshish from the presence of the Lord.

This is more than just a travel log. Here Jonah is saying no to God. He is refusing God’s plan for him. He is actually rejecting a direct request from the creator because of his own interests. Maybe he is afraid to prophesy repentance because his life could be at risk. There may be smooth sailing at first, but the wrath of God eventually catches up with him.

Rama's hard words on his real reasons on why he save Sita and his feelings about her broke her heart. With this details about what Sita feels and how she is reacting, the reader is able to create an image of the character int heir mind.

CC BY-NC-ND

This following lines express Rama's feelings and thoughts after saving Sita. He basically told her that he fight for his honor and justice not because of his love for her, a love that does not exist in him any more. Here we can see the true colors of Rama, where he only thinks about himself as a superior male and the unbalance toxic relationship that he has with Sita.

CC BY-NC-ND

In the whole story of Ramayana, we are facing the extreme loyalty, respect and love that is given to the husband, but not equally to the wife. This quote reflect exactly how enormous this devotion is frm the women side is, as the author is claiming that "each princess gave her soul to love". Refering the husband as "to love", and in Ramayana's case Sita been a devoted wife to Rama no matter what.

CC BY-NC-ND

Bhishma's action reflect the core of Hinduism, getting rid of our vanities and connecting more with the spiritual world. Bhishma teaches us about the abounding flaws of humanity and the ways we can rise above them. Bhishma shows us that we can live a fulfilling life if we abandon our mundane habits. It also teaches us that love can blind us and that good deed are always rewarded. CC BY-NC-ND .

Because of his many virtues and sacrifices, Bhishma was and continues to be a role model in Indian culture. The story of Bhishma narrated in the epic of Mahabharata , the most influential book in hinduism; reflects an idealized version of the male. He is Kind, cares about others and kept his word until his final breath even after the sons of Satyavati were born which is more amazing.

Bhishma's weakness is his love for his father. He gave up all carnal desires and right to the throne for the lust of Shantanu, which place into perspective this noble action. As a result of his vow he puts at risk the future of his beloved empire, goes against his beliefs and is forced to do things that he knew were wrong. CC BY-NC-ND

Devavrata become Bhishma because of his promise of celibacy. Bhishma was such a good son that he did not only gave up his rightful throne but also the right to have family and carnal pleasure. This in what makes Bhishma a hero. CC BY-NC-ND

Beowulf is following the same lead as Gilgamesh as the epic hero, as he is going out of his way to preform an epic dead such as killing Grendel with his bare hand in order to show to the danes that he is worthy of praise and to be their king. This is similar to both Siowash and Gilgamesh as the both preform epic deeds though each with there own different reasons.

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Here is an image of Siyavash cover in flames. Siyavash was accuse wrongly but he always believed in himself, that is why he was more than willing and putted himself in that position. He was true to himself and always tried to do the right thing, that along with his noble status, kindness and intelligence is what makes him such a beloved figure. CC BY-NC-ND .

Xerxes is not playing the traditional gender role as man as he now grieves with the chorus about the loss of his men at the hands of the Ionians.

NC-BY-CC-ND

Xerxes, trying to play the male gender role, trying to expand his dynasty so that he may follow in the footsteps of his father and his grandfather actually ended up being the means to the downfall of his army. As his hubris lead him to the conclusion that it was neccesary to attack greece and build a bridge in order to do so.

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Contrary to Hyppolytus and Siyavash, Joseph had a long lasting life and had a family something that the Greek and Persian version did not have. We can argue that the reason why Joseph lived longer was because of his faith in God. A God who always helped him get through the toughest of circumstances. The gods in the Greek version did not help Hippolytus on the contrary it was the reason why he died, while in Siyavash there is no divine powers involved. CC BY-NC-ND .

In here like in the Persian version, Hyppolitus has a tragic end. In this image we see the position in how he died. His ankles are tied and while his horse is running. Is indeed a terrible ending for someone who was not to blame for anything, all thanks to the god Poseidon. Interestingly, the Persian version has not such things as divine beings, there is not even mention of them. This once proves that in order for some things to appeal to other cultures things such as religion, politics and lifestyle need to take part. CC BY-NC-ND

This is very unlike what we typically expect of those in playing the male gender role as well as the hero. Normally we would expect one that is in this role to prepare for a battle and go down swinging, however siowash doesnt do this and in fact accepts his fate as being killed by the hands of Afrasiyab. The fact that one is going to die is not accepted by Gilgamesh until the end of the epic.

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Siawosh is the representation of a good Persian ruler, like Cyrus The Great. He had confident on himself because of the way his father raise him. He always thought before taking any decisions and always try to both maintain piece and strengthen his connections with other countries. His integrity and diplomacy was both his virtue and tragic flaw. Still, he is the representation of hope and good of the Persian culture. CC BY-NC-ND (http://www.cais-soas.com/CAIS/Literature/Shahnameh/siyawash.htm)

Siawosh plays the male gender role and role of a hero differently. Siawosh does not use his ability to have relations with the wife of his father because of the teachings that he had received from Rostam. This highlights the differences between the male gender role at the time of the writing of the Epic of Gilgamesh and in the Epic of siawosh. NC-BY-CC-ND

The mother of Gilgamesh being asked what the meaning of her dream is by her son is a representation of one of the female gender roles that exist within the epic. As the mother to Gilgamesh, she imparts to him the wisdom that he lacks in order for him to make sense of his dream so that he may act accordingly. NC-BY-CC-ND

Gilgamesh pillages his own kingdom in this translation of the epic. as he is too strong to be stopped from doing so. This is typical of those that are playing the masculine gender role. In the modern day world we want our male figures to be strong and wise, exactly what Gilgamesh is portraying during this point of the story. However, the way that he does this is drastically different than how Siyawash does so, as he acts noblely rather than as a pillager of his own kingdom. NC-BY-CC-ND

To me the real hero of the story is not Gilgamesh but Inkidu. Gilgamesh full of human vices despite being a demigod. But Inkidu was the reason why Gilgamesh started to live. Gilgamesh would have being nothing without his partner, he would not have suffer in like without Inkidu's death, and would have not turn his life around either. This is why Inkidu is the hero. CC BY-NC-ND

In this older version , the translation is clear and more explicit. While in other versions these actions are cover under a bunch of metaphors and wordiness. So it looks like when we, ourselves, became more civilize the amount of censorship we created for ourselves also grew. Just think about that Inkidu and Gilgamesh were lovers, and this was not something new, other cultures also practice this. But later became taboo with the help of Christianity. It is just now that we are starting to accept that everyone does not have the same sexual preference, everyone should be free of choosing a partner regardless of sex. Uncivilized does not mean close minded. CC BY-NC-ND

The story of Gilgamesh dates back to thousands of years but it was first written between 2150 - 1400 BCE. Gilgamesh is narrating his dream to his mother so that she could later interpreted. He says that something like a meteor fell him. This dream would become his reality when he encounter his complement , Inkidu.However, when we see the translation by Stephen Langdon, the thing become a person. Why is this? CC BY-NC-ND

In the modern version of Gilgamesh the women who civilizes by having intimacy with Inkidu is now a prostitute (harlot) not a priestess. What does this says about our current relation with sexuality? CC BY-NC-ND

In the old Babylonian version what fell from the sky was something not a person. But yet, in this 18th century translation by Langdon says "He". We later know that, that he was Inkidu but Langdon takes all of the excitement and mystery out of it. Maybe is because during that era people were not as imaginative and patient. CC BY-NC-ND

At the end of the day, the only hero in the story was Nina herself. Rama was a complete self absorbed jerk and Sita was completely submissive and did not think of her even once. While Nina went through modern similar faces of rejection and self worth, she came to terms with herself, and accepted the fact that her ex boyfriend was not worth her pain and that she had to move on in life. CC BY-NC-ND

When Rama finds his sons by coincidence he wants to take the boy with him, but not Sita. So he suggest another trial to confirm her purity. The only reason why he seems to "Care" about his songs is because they are boy, I am sure that if they were girls Rama would not have care. But he wants a successor and now he has it. Thought out the story Sita needs to prove herself but no Rama. Sita's Value depends on how valuable Rama think she is. And right now she is garbage to him. Now that he has his songs there is no more use for her. CC BY-NC-ND

In the modern intake of Nina Paley. She is dump by her ex. His reasons: he was bored of her already. Yet, despite of being treated so badly by her boyfriend Nina insist and begs him to go back with her, just like Sita when Rama wants to take his sons with him back to the palace. CC BY-NC-ND

This song is sings by Sita and Rama's sons and it say a lot about the sexist culture in Hindu society. To everyone Rama is perfect, therefore he is never wrong. When he kicks Sita out of his kingdom because people were talking about Sita even though Rama knew she was pure and innocent. Yet, he does it "for the good of the people". When in reality his fragile and huge ego was the one to blame. Also "Duty first, Sita last" once more demonstrates the gender inequality. CC BY-NC-ND

In this image we can observe the difference between man and women in Sita Sings the Blues. While Rama is being taking care of to make sure he is dry, Sita is under the rain with no protection while admiring Rama from afar. However, Rama seems to only care about himself and looks proudly forward without even looking at his wife. CC BY-NC-ND

have to disagree here. Students can link, quote, summarize, paraphrase, and thus build or contribute to open resources from closed information

An important point. I wonder if Bruce's work might help here.

I wonder if the similarity to a pie chart hints a message that the components are all equal. The use of the color spectrum also says something about continuity and adjacency which may not be intended. But it looks nice.

info lit resource

It is curious how the author doesn't include his "blonde" until the last verse when it is obvious that his desires wouldn't be complete without her presence until his death.

I am completely lost in this passage, what is supposed to be happening?

I am not following what is happening in these lines, i know lines are missing but i feel as if they could have done something here.

I believe Gilgamesh has this dialogue with Enkidu, but i am not too sure as to why this is happening.

I realize here is saying what is happening to him but the translation isn't as clear as it should be.

This passage here just further shows how much power the woman did have for that brief period of time of teaching Enkidu. Once Enkidu knew how to survive, he knew his role already. His abilities were extremely important to his role against all of his challenges.

Here the woman is teaching him the ways of the land where if it had not been for her, Enkidu would have been lost and might not have fulfilled his fate. The role of the woman here is extremely important, she was almost like a catalyst in starting this motion of events.

In this passage, the woman actually has power over the man having the ability to change him from the inside out. He has lost his connection with the animals which is extremely visible to them.

You can see here that the woman did not have a choice but to follow Enkidu when Enkidu had the opportunity to do what he pleases with her. The male viewing her as an object to change.

You can see here that the woman acts extremely volatile when she gets rejected by Enkidu. The roles here play a part because i feel as if she lusts for him for his manly attributes and extreme exaggeration of his power. Enkidu's role was not to be Ishtar's for he had another fate to fulfill.

You can see here that the woman acts extremely volatile when she gets rejected by Enkidu. The roles here play a part because i feel as if she lusts for him for his manly attributes and extreme exaggeration of his power. Enkidu's role was not to be Ishtar's for he had another fate to fulfill.

The relationship between Gilgamesh and Enkidu was far more intense than a friendship.

The power of a woman was able to convert Enkidu from beast to human.

grgtrgyugyef

highest god, creator of all gods and beings

Enkidu is a superlative being, notion of gods as being human-like and vice versa

hierodule - being a priestess, her having sex with Enkidu is not seen as a shameful thing. opposite of most religions that demand chastity for their priestesses

Goddess being omniscient in Assyrian religion

Dharma for Nordic peoples? definitely Pagan concept, seems like an oversight from Christian translators

everything in God's hands, Beowulf merely a vessel

notion of the Christian afterlife, purifying of soul

judgement of God - declaring the throne and hall of Heorot holy, cannot be usurped by enemies of God

mixture of Christianity (Cain and Abel) and Paganism (elves, giants, etc)

At the very beginning of this Epic they are already trying to not show importance to the women, instead showing how string and how much glory the men had. Ann Marie Taylor

some translations name God specifically here, same sentiment though

all of Beowulf's victories due to God in Beowulf's eyes. even his death is not a sad event to him as he sees it as God's will

even in a boast, Beowulf equates the result of his actions as being the will of God. almost negates the concept of personal responsibility

again, origin being of Cain - evil begetting evil

one of the few times where fate is mentioned without being linked to God's will

repeated again, continuously reaffirming the evil of Grendel by siding him against God

"truth is established" - God is the declarer of what is and isn't true. reality itself is bent to God's will. Whoever is on the side of God is on the side of truth, therefore Beowulf = the truth

idols = paganism. first mention of the devil. "God they knew not" declaring them to be heathens.

insinuation that they deserve punishment because of their paganism

Cain, direct reference to Bible. awkward insertion of Christian narrative/origin. Evil begotten from one of the first sins. No mention of the devil, evil as something unfavorable to God

God-Father: God as creator, maybe taking place of Odin as father/creator of all beings.

"sent to solace the people" - god-sent, chosen, given divine status

Absolutely unnecessary to add all this nonsensical Christian stuff to the text. The story would have flowed much better without it.

Only took 9 lines to go from being lonely and depressed to having a devoted friend. Time really does fly.

His pride seems to overshadow the safety of his brethren. e

Quite a monologue for a man of action, Beowulf wants them to see him win- he is making a point with his action. This does not hold up when he meets Grendel's mother

We, as in identity. Tribalism FTW

Some underlying racism- "Yer' not from 'round here are ya, boy"

Note this to describe the general affect race has on perception

Enkidu realizes after cursing the harlot that he was wrong in doing so. After all, she was the woman who civilized him and found his perfect match and companion. He praises her and promises her good fortune in her future. Although he did curse her at the beginning, men do have respect for women (after they realize they are wrong) sort of like Gilgamesh when Siduri give him life advice and he rejects it. Later on he realizes that he was wrong and began to appreciate his life.

The epic challenges the idea of gender and sexuality. There is no specific classification of gender and sexuality in the text. Women and men are treated differently, but there is no specification on what women and men do differently.

Women represent not only temptation and ruin but also power. Enkidu only thought with his heart whereas she was able to lead him in the right direction. Women are the greatest aid to the hero since they provide the men with the information they require to change themselves and the world.

One of the prominent women in the Epic of Gilgamesh is Siduri. She gives advice to Gilgamesh who was blinded by the death of Enkidu. She encourages him to put away his grief and actually enjoy the life he is living instead of seeking immortality. He was busy trying to run away from death that he forgot to enjoy the things he had. As usual he ignored her advice and suffers greatly as his search for immortality was a failure.

Nature can be dangerous especially for those who travel in the wild. This is also a comparison to the Goddess Ishtar. She is powerful and can be an agent of destruction. When Gilgamesh not recognizing this aspect of the feminine caused destruction in his life. The death of Enkidu was the result of Gilgamesh rejecting her temptations.

This versions is nothing compared to the Seamus Heaney versions this is so difficult to understand not just by the font of the text but language is difficult to understand. I don't think this is the best translation to fully grasp the understanding of what this text is about. i found this surprising that it was published in 2005. Ann Marie Victoria

Another moment in the story of manipulation with God. This shows man trying to give an example of why we should control women into being submissive because if not she will turn into Grendel mother someone/something without god behind her but her fury and terror is much more than man if man did not have God. Ann Marie Taylor

Information diet & filter bubbles are related concepts. I wonder if there is such a thing as "Information Affective Disorder"?

I think that ELO's definition pretty much sums up what E-Lit, or Electronic Literature is. And I think that this concept is only going to grow bigger, and become the new norm for future generations.

need to consider how this relates to info lit

like this emphasis - generating questions is a key IL skill

interesting how this section discusses info lit without using the term. The concepts are all interconnected.

Certainly an info lit issue. The Information Has Value frame puts heavy emphasis on other people's info, but we also need to be conscious of the value of our own

as did Weinberger: https://books.google.com/books/about/Too_Big_to_Know.html?id=PkLuAwAAQBAJ&printsec=frontcover&source=kp_read_button#v=onepage&q&f=false

media consolidation since the 90s plays a big role here.

One problem is people spend much more time and attention outside of educational curricula. The messages from family, friends and media tend to take precedence.

Seems like this would be helpful for any grad student?

This points to the value of a broad based liberal education. One needs to see and understand the dots in order to make connections. "Informed perspective" suggests informed learning and info lit.

Great point. Information literacies are for everyone, and we all need to continually develop our own to keep up with evolving modes of communication. Should we be evaluated by people who can only evaluate traditional publishing?

Not accessible because they're written for small audiences of specialized experts, and also because they're typically paywalled and off the radar of society at large. That inaccessibility makes it easy for others to distort research and science for political purposes - see the shrimp on a treadmill

I wonder if ds106 could be part of this? Could we take academese and translate it into internet vernacular? And use that idea as the theme of the course?

Her husband is planning to be a runaway.

All the good things about the boy make him a valuable asset in the slave market.

one quarter black

Reasonable slavery....

I don't think he understands at all actually.

The author has a way of telling instead of showing...

This is a trade, a very capable slave for some unpaid debts. This also shows us the character of Tom, he's either very noble, or completely brainwashed.

Breaking the fourth wall in the second paragraph

He's of a lower class, barely human, scraping towards some sort of societal status update

Does this impact the quality of the news people receive? News on a phone would have less depth, and possibly trend towards clickbait. Is it more personalized, more subject to algorithmic interference?

This bears further investigation. Is it low by historical standards? If so, might it be a result of marketing efforts by media outlets, as they try to distinguish themselves from the competition?

In the online environment these sites and articles are mixed together as if they were equivalent. When we encounter newspapers in stores, they are generally not adjacent to tabloids.

That second thing is the major problem - the attitude that money matters and people don't. Truth becomes a casualty. Humanity becomes a casualty. It manifests itself in the precarious employment situation and the opioid crisis as well as the media.

Etexts have an advantage in the annotation department in that they're not limited to the marginal space. Annotations can be as lengthy as they need to be. They can also be organized through tags, and thus easily searched. They can contain hyperlinks and be hyperlinked, tying texts together. I wonder how many people are taught, in any meaningful or systematic way, to use digital texts. And if they were, how would that change this dilemma.

This could mean that students are lacking in info lit skills, or that a minority of faculty have unrealistic expectations

makes me think of Bruce's Six Frames, "Learning to Learn" http://www.tandfonline.com/doi/full/10.11120/ital.2006.05010002

an example of how literacy is a continuum. People immersed in a discipline are hardly "info illiterate," but how and why info is organized is a discipline in itself

Is this a problem with media literacy? Or does it stem from a mindless bias against Wikipedia? The problem described sounds like literacy taught poorly.

Some people have been advocating for information literacy, but I have not seen evidence of a societal demand. In my experience, info lit is regarded as something that would be nice to have as part of the curriculum, if there was time and as long as someone else is responsible for it. We've spent 40 years trying to get it on the radar of faculty and administration.

I'm not sure of the basis of this characterization of information literacy. It makes it sound as if we assume a mantle of papal infallibility, and it seems to ignore the complexities of info lit.

Interesting point - information literacy is "too big to know." One response has been to define it down, others would fracture it into multiple literacies. While it may be necessary to break it down to make it manageable, the larger view is important too.

These learning skills are all part of info lit.

I see this as a call for information literacy - relates to Bruce's Learning to Learn frame

make it more than just a library thing.

concise but narrow definition. compare to Claremont's

understanding information channels and how they operate is a significant part of IL

yet info lit is so much more - metaliteracy

Creating and communicating information are vital parts of info lit - parts that libraries should embrace

Information comes in many forms and flows through many channels. It is important to understand the grammar and syntax of the forms, and the functions and workings of the channels, in order to understand the information.

makes me think of "code is law" and the algorithms that run so much of the web

Good questions. Is information literacy as ill-defined as the open in open ed?

Over the past 20 years, the web has become a basic communications platform, and multimedia a basic form. We need to know them like we need to know keyboarding and MS Word.

“Am I now going to be less sensitive”. This brief excerpt, or phrase, was of particular interest to me. Can a person really decide how sensitive they will be, either physically or emotionally? While one can prepare for a tough situation, or deny themselves their true feelings, the natural, unbridled emotion that they choose to suppress is unfiltered. A sensitive person will always be sensitive, at least in their own head.

that progress is a result of technical abilities (literacies) as well as permissions

again connecting to the Value and Authority frames

all of which are information literacies look to Belshaw

participation in the information ecosystem as a way of developing information literacy

info has value - owning/controlling your own space & identity online constructing identity - constructing authority

This is an information issue, not a digital one. understanding how info flows through different channels, how new channels impact the nature of information,

Some situate info lit here. It makes it easy to instruct & assess, but the other three matter just as much if not more. Number 2 is vital - asking good questions is where it starts, and formulating questions is a creative and information skill that is valued in the workplace, and seen as lacking in education. Number 5 is entirely within the librarian's field of expertise. Number 6 may belong to the disciplines in part, but it is a place to connect with them.

integrate IL

This definition/description limits IL mainly to finding & evaluating. Why aren't using and creating and communicating in the mix?

Consider all the ways this ties to the ACRL Framework

connects directly to DoOO

hands on experience with creating media would be useful

connects to DoOO - engage in processes to understand them, practice in multi media

reflective blogging is a way to do this - using comm. modalities to discuss them

ties to DoOO, connected courses

Open practices to develop IL

See Bryan Jackson's post on this. Not sure that this could be done in a one-shot though.

worth bringing up to faculty? The library doesn't have the manpower to do it all, nor would we get the class time.

students know how they're supposed to answer questions of authority, but don't always do what they should

infobesity and infoxication - wondering how I can make use of these terms.

The Discovery/Curation image is good too - a different representation of info lit.

Of course, neither is information literacy by any definition that I am aware of.

This whole process is a great example of active reading. Could this be adapted into a workshop? Time would be a challenge.

concept mapping FTW

Purdue method gave methodology the short shrift. The goal there was information extraction rather than deep understanding. "Satisficing"

Interesting how the process differs from Purdue's. Different intentions though

Is there a way to make this work in an info lit one-shot?

So, how would it be considered if I for example use pencil and paper to write down poetry or anything and then I type my diary entries into an electronic device for it to be displayed in digital platform such as a blog? Is it considered to be "born" on paper? Or is it considered to be "e-lit" because despite of the paper based start, it was thought to be published in a digital media?

By adding the absolute word "cannot" (though softened perhaps a bit by adding "meaningful way"), this seems a narrower definition than the previous one, which I'm fine with.

BTW, if this e-lit course is held a second time, you'll have to find new pages to annotate, as these ones have already slowed to a crawl with all the multiple highlights over the same text. I hope the devs of Hypothes.is are watching!

Well the definition of e-lit is quite determined in this sentence. - However in order to get used to this saavy app (hypothesis platform) I'm going to descrive with my own words what I got from this definition-

Apparently e-lit has to do with the literary aspects and connections made between several interactions of liteature and technology (for what I get, standard books may also apply here) where sometimes it may ne regaldless of human intervention.

Also, I think this has to do with the "computing" devices, within mechanisms and systems that may be also the way we as humans construct reallity and other things though language and literature. This reminds me of some Foucault's theory about how a single word may be considered as a discoursive device in a complex mechanism interacting with several systems in a society o so...

What's really interesting is that the human intervention may not be required after all to consider the creation and acknowledgment of a literary work.

Confrontation with technology as a way to elaborate and create literature differs widelly from just using tecnological devices to display literature.

"important literary aspects"... sounds very subjective

I find this list a bit vague... It felt like a "to-do" list so vague that it reminds me more of "analog-lit" really... "Interactive fiction"? Can't a paper book be interactive...?