Although cultural knowledge is hidden from view, it is of fundamental impor-tance because we all use it constantly to generate behavior and interpret our expe-rience
Cultural knowledge is a very broad topic hidden from the view, but is also very important because we use it constantly to generate behavior and interpret our experience
Our culture has a large body of shared knowledge that people learn and use to engage in this behavior called reading and make proper use of the artifacts connected with it
Cultural knowledge – what people know (ex. Grammatical rules for a language, meaning of space, lines and columns, how to feel when reading jokes, etc.)
This common activity depended on a great many cultural artifacts, the things people shape or make from natural resources
Cultural artifacts - the things people shape or make from natural resources (ex. The bark of trees are made into paper, glue used to hold pages together, etc.)
All of us were engaged in the same kind of cultural behavior: reading
Cultural behavior – what people do (ex. Everyone on the train was engaged in reading)
When ethnographers study other cultures, they must deal with three fundamental aspects of human experience: what people do, what people know, and the things peo-ple make and use
Ethnographers deal with three fundamental aspects of the human experience : cultural behavior, cultural knowledge, and cultural artifacts
cultural knowledge.
cultural knowledge
Finally, in order for data-driven interventions to be wide-spread, institutions must sustain a culture that embraces the use of data, and create incentives for data-driven activities amongst administrators, instructors and student support staff. Large-scale, data-driven policy changes are implemented with minimal friction and maximal buy-in when leaders demonstrate a commitment to data-informed decision-making, and create multiple opportunities for stakeholders to make sense of and contribute to the direction of the change. Users not only need to be trained on the proper ways to use these tools and communicate with students, they also require meaningful incentives to take on the potentially steep learning curve.[40]
Thankfully, this paragraph isn’t framed as a need for (top-down) “culture change”, as is often the case in similar discussions. Supporting a culture is a radically different thing from forcing a change. To my mind, it’s way more likely to succeed (and, clearly, it’s much more empowering). But “decision-makers” may also interpret active support as weaker than the kind of implementation they know. It’s probably a case where a “Chief Culture Officer” can have a key role, in helping others expand their understanding of how culture works. Step 1 is acknowledging that culture change isn’t like a stepwise program.
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Borgman on the relationship of knowledge mobilization scholarship, similarities and differences:
once collections of information resources are online, they become available to multiple communities. Researchers can partner across disciplines, asking new questions using each other's data. Data collected for policy purposes can be used for research and vice versa. Descriptions of museum objects created for curatorial research purposes are interesting to museum visitors. Any of these resources may also be useful for learning and instruction. nevertheless, making content that was created for one audience useful to another is a complex problem. Each field that is on vocabulary, data structures, and research practices. People ask questions in different ways, starting with familiar terminology. Repurpose sing of research data for teaching can be especially challenging. Scholars goals are to produce knowledge for their community, while student schools are to learn the concepts and tools of a given field. These two groups have different levels of expertise in both disciplinary knowledge in the use of data and information resources. Different descriptions, tools, and services may be required to share content between audiences.
what is the English-speaking world missing out on by not reading the content written in other languages
Though he’s been associated with a very strange idea he never had, Edward Sapir was quite explicit about this loss over a hundred years ago. Thinking specifically about a later passage warning people about the glossocide English language. But it’s been clear in his work from long before that excerpt that we’re missing out when we focus on a single language.
The ultimate goal of the project is to support improved teaching and learning in university classrooms by bridging cultural divides between students and their teachers.
Did not expect this line of thinking, from the headline.
is wiseto avoid generalizations and to concentrate instead on show-ing how interactions between coworkers, specifically theorchestration of information exchange and coauthorship, aregrounded in local culture.
"it is wise to avoid generalizations and to concentrate instead on showing how interactions between coworkers, specifically the orchestration of information exchange and coauthorship, are grounded in local culture."
iomedical collaborations are moreheterogeneous and socially diffuse in character and do notappear to have the same degree of multilayered, internalreview as HEP research collaborations. T
biomedicine is a less homogeneous group and so less internal trust
TheHEP research community is thus characterized by highlevels of internal scrutiny, mutual trust—witness, for in-stance, the institutionalized practice of relying upon, andciting, preprints—and peer tracking, such that it is notsusceptible to systematic fraud. Contrary
physicists live in a very trustful, observant, world; also they do a lot of internal, pre-referee, review
The answer probably has to do with the relative intensityof socialization and oral communication (Traweek, 1992,pp. 120 –123), along with the character of the organizationalstructures and value systems, which define collaborations inlarge-scale, high-energy physics and biomedical research.
Why is there less soul-searching about hyper-authorship in HEP? disciplinary differences
The respondents also de- scribed a creative person as one who has a collectivistic orientation, such as one who "inspires people," "has contribution to the progress of society" and "is appreciated by others." These descriptions, found in this sample of Chinese people, did not occur in U.S. investigations (Rudowicz et al., 1995
Chinese conceptions of creativity include collectivistic aspects of inspiration.
Authors indicate these did not come up in U.S. studies, but these could be artefacts of design method.
Engagement with decolonization and decolonial practices is central to the work of most cultural rhetorics scholars.
Are there colonial methodologies? If so, how can we implement the methodological practices of a culture (i.e. Mormonism) and apply them to a cultural rhetorics study? Wouldn't that be furthering colonialism?
Zooming further out: are there instances where one shouldn't adopt methodologies of a culture?
From: Jennifer Scribner-Snyder To: Beth Fremont Sent: Wed, 08/18/1999 9:06 AM Subject: Where are you?
This novel opens with an unusual form of point of view: an email exchange. Embedded in this first chapter are allusions to the era in which the novel is set. How does the email "POV" and the allusions help contextualize the story?
If the panopticon effect is when you don’t know if you are being watched or not, and so you behave as if you are, then the inverse panopticon effect is when you know you are being watched but act as if you aren’t. This is today’s surveillance culture: exhibitionism in bad faith.
This has an accelerative effect on cultural change at the margins of battlegrounds from which the State is retreating. Previously forbidden behavior can become quickly recognized as commonplace.
a sophisticated creation thatseems to simultaneously extend but also threaten our understanding of what it means tobe human.
So if it threatens our understanding of what it means to be human.. is that beneficial to our ongoing research of essentially what makes us humans by constantly pushing our understanding to be deeper? or is harmful and uprooting of the interpersonal/cultural norms we've established?
may not transfer well across borders because of language and context
Can we embrace diversity?
If this were true for modern society, it has multiplied in ourage of social media, in which control and value are indissolubly linked to the machine ensemblesthat comprise contemporary digital infrastructures.
I have studied in my International Marketing course here how social media is a cultural institution in society and has an extremely powerful influence on societal structures regarding preferences, levels of acceptance of products/technology, and how consumers are influenced to use them.
These historic details resonated with the late President Nestor Kirchner, for whom the cultural center is now named, and for his widow, Cristina Fernandez de Kirchner, who succeeded him as president. They're from the Peronist party, and like Juan and Eva Peron, who founded that party, as well as such cultural institutions as the Argentine National Symphony, the arts are baked into their worldview, says Culture Minister Teresa Parodi.
The installment of a free cultural center in Buenos Aires reflects the Peronist use of the arts to further national identity.
historical political boundaries of the native Americans
We view the world in these simplified 2D representations of clearcut political entities. Fredrik Barth and Benedict Anderson have said quite a few important things about these issues of maps and boundaries.
The fourth of the theories is as yet the least influential but seems to be gaining strength. Its key ideas are that human nature causes people to flourish more under some conditions than under others, and that social and political institutions should be organized to facilitate that flourishing. What, more specifically, are the conditions or “functionings” that enable people to flourish?