In the process, newcomers learn how to make (some-times difficult) repairs, they learn the skills of war-story tell-ing, and they become legitimate participants in the community of practice.

Finally, we explore contradictions inherent in learning, and the relations of the resulting conflicts to the development of identity and the transformation of practice.

Usually, unless the intetpretation runs counter to A. A. beliefs, the speaker is not corrected. Rather, other speakers will take the appropriate parts of the newcomer's comments, and build on this in their own comments, giving parallel accounts with different interpretations, for example, or expanding on parts of their own stories which are similar to parts of the new-comer's story, while ignoring the inappropriate parts of the newcomer's story.

This development in-volved a transition from domestic production in which chil-dren learned subsistence skills from their same-sex parent, to learning part-time specialisms in the same way, to learning a specialized occupation from a specialist master.

Any given attempt to analyze a form of learning through legitimate peripheral participation must involve analy-sis of the political and social organization of that form, its historical development, and the effects of both of these on sus-tained possibilities for learning

[Where there is high volume] a division of labor among a relatively large number of workers increases efficiency. . . . In this situation, not only apprentices but journeymen, too, seldom learn the full range of tasks once proper to their trade

I have asked this question all my life. I have sought the answer through my reading and writings, through the music of my youth, through arguments with your grandfather, with your mother. I have searched for answers in nationalist myth, in classrooms, out on the streets, and on other continents. The question is unanswerable, which is not to say futile.

Also, it does not safeguard against tampering of headers or body.

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facilitate the global conversation on every scholarly work

which leads into our key step in creating a more collaborative and open scientific community.

Users can choose to keep their highlights and annotations private, or to share them with the world, which leads into our key step in creating a more collaborative and open scientific community.

A framework built for collaborative real-time annotations on articles.

Data represent important products of the scientific enterprise that are, in many cases, of equivalent or greater value than the publications that are originally derived from the research process. For example, addressing many of the grand challenge scientific questions increasingly requires collaborative research and the reuse , integration, and synthesis of data.

Questioning and examination are the tools of reflection: Hear an idea, ponder it, question it, modify it, explore its limitations. When the idea is presented by a person, the audience can interrupt, ask questions, probe to get at the underlying assumptions. But the author doesn’t come along with a book, so how could the book be questioned if it couldn’t answer back? This is what bothered Socrates.

Qualitative statements describe in a yes/no manner for example, which tissues a gene is expressed in or if two groups of cells move relative to one another. This basic information is insufficient, though, to address many fundamental questions in developmental biology.

Information exchange requires (and can contribute to) mutual understanding; e.g., empathy.

Instead of cheerleading, people in my profession should think of themselves as businesspeople. What’s good for the company? How do we communicate that to employees? How can we help every worker understand what we mean by high performance?

Nor will the preceptor be under the obligation merely to teach these things, but frequently to ask questions upon them and try the judgment of his pupils

ABIGAIL ADAMS, REMEMBER THE LADIES, 1776

Very good, Callicles; but will he answer our questions? for I want to hear from him what is the nature of his art, and what it is which he professes and teaches

I want to know how this stigma developed. Why can we look at a person with a broken arm or chicken pox and wince when we do, but then carry on with our lives when, on the flipside, someone mentions that they have a psychological disorder of some sort causes us to look at them with big eyes and then scoot away?

Is Alexander arguing that African American women are defined more by their race than by their gender, whereas white women are defined more by their gender than their race?

When Castañeda talks about how women of color are ignored, I wonder if there's a detriment of calling all women that aren't white women of color. Wouldn't that lead to lumping them all together, making stereotypes about them, and ignoring the vast diversity in that group? Just like the experiences of white women can be different from those of women of color, can't the same be said for Hispanic women, Asian women, and black women since they also all have different experiences.

What I do not understand is what she means by women of color writers looking to "third world liberation movements" for some aspect of history to write on.

As a women and gender studies major and a Hispanic woman, I find myself realizing more and more that most of my classes only assign one class to talk about women of color. I wish to understand more why we still ignore women of color when talking in the context of women's history and how we would fix this problem.

I wonder how this idea that ‘wages define real work’ applies to today’s society in regards to pay inequality among different races and genders.