863 Matching Annotations
  1. Mar 2017
    1. group membership is unclear, fluid and a continuum.

      Is "group membership" appropriate?

      I am not sure.

    2. We haven’t necessarily been doing the best job ensuring others at conferences know they’re welcome to join in, though.

      Because the directionality is in towards out rather than the other way round? Or out towards out?

    3. That’s the “thing”

      "The thing" has different definitions/meanings depending on people

    4. Thanks to a comment by Laura Gogia during the vconnecting focus groups (I promise I was listening to other participants in the focus groups!). 

      Thanks Laura.

      I have been making quite a few connections with Vconnecting recently in its hybridization of conference space.

    5. “…Human learning becomes deep, and often life changing, when it is connected to a nurturing affinity space” – Gee & Hayes p. 8

      This is timely for me in my context.

      CLAVIER is based around loosely connected affinity spaces.

      Note: Working Out Loud.

    6. affinity spaces are more competitive than not cooperative in the first place. 

      Even cooperative spaces are competitive...

    7. the sense of “us” vs “them”.

      So is this sense of "us" vs "them" needs to be defined by those who suggest "us" and "them".


    8. count as or try to be “inclusive, supportive, and nurturing”

      How can a "space" try to be inclusive, supportive, nurturing"?

    9. And what we all know is that even affinity spaces

      "Affinity spaces" are spaces the appropriate term?

    10. whereas others are more fully committed

      So "committed" to what?

    11. But there is also a meta thing that has more value for those who are part of it:

      This is interesting in the context of what I am working on. "The meta thing".

      Meta meta meta

    12. The article talks about how some of the value-added of Games-Based Learning isn’t just in the game itself but in the social practices surrounding it, such as fan sites for games which involve players interacting and supporting one another.
    13. It goes further, though, to talk about what “nurturing” affinity spaces.
    1. And it’s also ok for anyone to become a buddy even if they had never participated at all

      Inevitably this would have been the case for all people at VC's outset.

    2. “Nurturing Affinity Spaces tend to foster a view of expertise as rooted more in the space itself, it the community that exists in the space, and not in individuals’ heads”

      Keynote speakers - "expertise as rooted more in the space itself" ?

    3. Nurturing Affinity Spaces

      Is Facebook an affinity space?

    1. où le niveau de quali­fication de la population est la clé de notre place dans la mondialisation,

      Niveau de qualification est la clé??

    2. Une nouvelle phase de la démocratisation est devant nous et nous devons agir en faveur de la mobilité sociale.

      Est ce que c'est bien le cas?

    3. Dans une « société apprenante »

      C'est quoi "cette société apprenante"?

    4. mais il ne parvient pas suf-fisamment à corriger les inégalités sociales.

      Eh bien...

  2. Dec 2016
    1. . I have clearly run out of map.  It is the beginning of the end of that world. The pirate in me thinks, “Thar be what now? Aye. Set sail for beyond the end of the world

      Why bother setting sail? What bearing? Maybe realise that we are anchored?

    2. change is anathema or at least to be resisted

      And yet change they do.

    3. If part of your society of mind proposes to do what other parts find unacceptable, your agencies can usually find another way

      And so we must.

    4. When one viewpoint fails to solve a problem, we can adopt other perspectives

      This is partly why I retain a pinch of hope for education. All is not gloom.

    5. ventually, very few of our actions and decisions come to depend on any single mechanism. Instead, they emerge from conflicts and negotiations among societies of processes that constantly challenge one another

      As is the case of what goes on in schools.

    6. even though they exist within larger feedback loops.


    7. can hardly claim to be any better than those I critique.  

      Perhaps not better but clearly very different and finally imho better. (That's a political statement)

    8. Someone

      Why does teaching have to be about "someone"? Why not some people?

    9. first and a political animal at best a very distant second

      That is an overtly political statement :-)

    10. One human mind connecting to the world, needing help and being helped as best one can with another helping mind.

      We are connected to the world in many ways not just our mind - and our mind is connected to many minds. I would say that the teacher in wanting to be the 'one mind' may well be an obstacle to learning - OR may abuse his or her power. For after all we have learnt through connecting with many minds and bodies and places and creatures and weather conditions and trees and pebbles....

    11. Ecosystems deal

      How can an ecosystem "deal" with anything?

    12. devise ecosystems

      Not sure devise is a word I would use - perhaps reveal potential for sustainable learning ecosystems - which is in itself political.

    13. teacher

      Teachers exist in animal world. 'Tis important we question What "teacher " means to us.

    14. I did not realize that school had become a surveillance state, a Skinner Box, a Panopticon

      It was ever thus.

    15. lmost all of the presentations were obsessed with how the tech tools on display helped surveil their students

      Class-room management...

    16. middle-management.

      That is precisely the problem of educational systems which inevitably reduce complexity for political ends.

      But the problem with such systems is that they are eventually unsustainable.

    17. worthy of being considered as complex in Dave Snowden’s sense of the word

      Why ´worthy' ? Systems are complex or not.

    18. They are unnatural. They are political.

      Why is politics not natural?

    19. mind is the only ecosystem

      Learner minds don't exist in social isolation. I don't agree that mind can be separated from language or power carried therein.

    20. Anyone working within that political system is a political animal first, foremost and always.

      Animals are worked in a political system - it doesn't make them political first. A slave is a slave in a political system but not in his soul.

    21. ecosystems

      There are power issues in baboon colonies. I don't understand why humans are considered somehow ´unnatural'.

    22. Schools are not ecosystems.  They are political systems.

      Why is politics not 'natural'?

      Of course education is about power


    23. Maybe every technical tool I am using contributes to the surveillance state.
  3. Nov 2016
    1. honest

      "Honest" hmm.

    2. it

      What is "It"? Might be worth deconstructing "it" and "its" relationship with desire to say "Fuck it." (So that "It" Is fucked for good)

    3. I slammed the door in the face of the world a

      No you didn't. Perhaps you slammed it on one reading of "a world".

    4. to walk away from the intractable hell of other people’s lives

      How can we live otherwise?

    5. Ah fuck it, let’s go bowling

      Surely no coincidence. "Bowling alone" What is a job??

    6. ‘tied the room together

      That rug is worth contemplating.

    7. the debris cleared a few very good folk (and you know who you are) cleared

      One always needs to check for historical scars and shrapnel.

    8. there are no reliable narrators

      Not sure - depends on what reliability refers to.

    9. Then I remembered the wise words of my touchstone, Jeffrey (“The Dude”) Lebowski, “Ah, fuck it.”

      "Fuck you" is also useful.

    10. and I dropped every ton of ordnance on myself that I could find.

      Fucking faulty targeting.

    11. I took a drone’s-eye

      Drone eyes lie

  4. Sep 2016
    1. privacy, to have more flexibility for making appointments, and to avoid sound problems due to network overload in the computer room.

      Similar conclusions - Japanese/Italian conversatons

    2. Access to the telecollaboration environmentsis from pupils’ homes. The main motivation for this decision is to ensure communicative

      moving the accent away from insitution

    3. his is an indicator of increased autonomous authenticity and a move beyond school towards real-life communication.

      Interesting - what constitutes real life communication?


    1. The point is that ethnography draws its ‘data’ from real-world moments of intersubjective exchange in which the ethnographer and the informant are both sensitive to the contextual conditions of this exchange (see also Bourdieu 2004; Blommaert 2005a)

      This is important for methodology.

    2. Historical bodies and historical space

      This the article which underpins thinking.


    1. Even just moving something to another context may be transformative all by itself. Duchamp’s urinal, for example.

      Art dependent on context

    2. Eventually, both artists more or less stopped using found photos altogether—only pics they took themselves.

      Interesting this is a process I find myself indulging in more and more.

    3. Campbell’s soup was flattered and amused, others not so much, especially when the work started going for serious money

      As soon as commercial interest come into it....

      Building reputation on "appropriating ideas" of others.

      Problem seems to come from capitalism/individualism.

  5. Aug 2016
    1. ut the Web – and here I mean the Web as an ideal, to be sure, and less the Web in reality – has a stake in public scholarship and public infrastructure.

      I get worried when I hear 'web as an ideal'. the web is an ideal tool for surveillance and domination that is another vision of ideal.

    2. But we can do so only if we understand what’s at stake, if we understand that the Web and the Internet are not naturally-occurring entities but are corporate and national forces bending towards certain ideological ends – privatization and profit.

      Is power accumulation and exploitation naturally occurring?

      With DOOO do we really understand what is at stake?

    3. So yes, it’s certainly worth asking: does “Domain of One’s Own” transfer costs and risks – as both the ownership and the post-ownership society would like to sell us on – to the individual? I’m not so sure it does, or at least that it does in the same way as Bush's vision of an “ownership society,”.

      Not yet...but it will.

    4. It’s all still heavily privatized, but now you own nothing. You just rent. You just borrow. You just subscribe. You just share. You owe, not own. You work, but part-time. You work, but freelance. Everything is contingent; all aspects of life, now precarious. But you’re free… You’re free from owning.

      Massive capital accumulates...

    5. Costs and risks are thus transferred to the individual.

      But not to the rich.

      If you are a investment banker - the public individual has paid for the risks that they took.

      And mostly to the poor in countries where they are in the mines/sweat shops etc.

    6. I’d contend that many of the educational technologies that schools have chosen to adopt in lieu of the Web, in lieu of projects like Domain of One’s Own, help further this Uber-ification of education, in which everything we do now is trackable, extractable, and monetizable by other platforms, by private, for-profit companies.

      Of course.

    7. t seems, rather, that the rest of ed-tech – the LMS, adaptive learning software, predictive analytics, surveillance tech through and through – is built on an ideology of data extraction, outsourcing, and neoliberalism

      This is precisely what I think is potentially good about DOOO

    8. “post-ownership society.

      Ownership is not the most important - inequality, injustice, access is.

    9. The cornerstone of an “ownership society” is privatization. The cornerstone is a dismantling of public infrastructure. Costs and risks are thus transferred to the individual.

      So this is where I feel it may end up...

      It's cheaper to let individuals do their data management...

    10. In part, I think we resist through education; we help students and scholars understand how new digital technologies work, how these technologies shape and reshape and are shaped by culture, politics, money, and law.

      I wholly agree with this.

    11. it’s quite likely your heirs

      heritage seems a good starting point to talk about privilege and public good.

    12. You don’t own the movies you watch via Netflix; again, it’s a subscription and unlike a print magazine subscription, once you stop paying the bill, you won’t have stacks of old copies lying about.

      But the BBC or PBS was a public service and gave access to the population to movies and sport and culture etc. Libraries don't track -for the moment- your reading to target ads at you and share your reading list with book shops.

    13. Your heirs will not inherit your digital reading library

      That is no doubt,for the most part, a mercy.

    14. Of course, we might ask how these questions – all questions – about ownership are already shaped by the government and by banks, both of whom can readily seize the materials items in our possession. Then too, how are these questions reshaped by new technologies? Are we already predisposed to expect such seizures?

      This is where the avoidance of participation in public good of internet giants must be contested.

    15. Shared in public, none of this is public in terms of ownership, let’s be clear; this is almost entirely private infrastructure. Thus, our rights are always already limited; and any notion of “ownership” that we might have based on physical property does not necessarily extend to the digital.

      So we are not contesting at all the system and we are not defending a public education system.

    16. ur content and our data, shared publicly, become theirs to profit from.

      This is what we need to contest.

    17. we work for free for major Internet technology companies, on their platforms.

      Define work...

    18. we act in resistance to an Internet culture and an Internet technology and an Internet business model in which we control little to nothing. We own little to nothing.

      Is it in resistance to a capitalist system which exploits slave labour?

    19. If I own it and I die, it passes to my heirs.

      Not if the taxman does his job....

    20. is that something belongs to me.

      Belongs to me...hmm

    21. What does it mean to “own” a digital good – a domain name or otherwise?

      Not just 'digital good' - what does it mean to own?

      Do we own our own public image?

    22. a space to express oneself freely.

      What about the space to not express oneself freely?

    23. the need for a place to write and create without fear?

      Can such a place be public?

    24. to build better public practices around scholarship.

      What 'public' spaces exist today? What 'public' spaces have ever existed?

      Isn't this always a question of power battles?

    25. I’m not sure that “ownership” is the wedge I want to use to argue for this project; but I am certain that “post-ownership,” where we all just “share” and “rent” on the powerful platforms of Silicon Valley billionaires, is far from a satisfactory alternative

      But ownership is a key issue here. What are our 'rights" - how do they infringe on the environment - on the rights of others

      To what extent do the powerful platforms have rights to use data generated by our lives...for what purposes?

    26. When I call for each of us to have a domain of our own,

      Each of us - who does this refer to?

      A domain for what? With freedom to say/do what?

      All adults in the world? All children above the age of?

    1. We valued the notion that within one professor’s course she had the freedom to enact and explore the topic at hand using the pedagogies of her own choosing. And, by extension, presumably the tools and technologies of her own choosing.

      That very much depends...

      For some teachers there is absolutely no freedom.

    2. In part this question is about why our systems use courses as a unit of measure instead of people.

      This has always been the case - Education is top down.

    3. came the promise of lots of data which would allow us to become more efficient and streamlined.

      Would allow who to become more efficient and streamlined? Teachers?

    4. I think the Web hit us at a critical moment in higher education where we were already struggling with doing our work less like schools and more like businesses, and the tech industry and its vendors had already begun to infiltrate us with promises of how technology could help us achieve this goal.


    5. As a platform for transformational teaching?

      You need more than a platform for teaching to be transformational.

      The platform is transformational in its management...

      You need transformational teachers.

      To have transformational teachers you need an institution/system to support them.

  6. May 2016
    1. What is digital writing? Who is the audience? What happens when our work lands in places we never expected, and what happens when it lands nowhere at all?

      Questions of readership and control.

    2. our criticism must be defiant, not contained or obedient — it must break the containers of page and screen.


    3. This same tension should be reflected in our critical reading practices, a play of dialogue and manifesto, ebbing from provocation to community. In this, our criticism must be defiant, not contained or obedient — it must break the containers of page and screen.


    4. dismantling hierarchies of critical thought


    5. For Cummings, our bodies and flesh have become materials, food for the industrial and social machines.

      Have become immaterials.

    6. move between intellectual, emotional, and physical registers. From awe to disgust. Out of mud and into guts.

      return to the body

    7. The hard choice before us is also to identify new forms of scholarship, to expand our critical reading habits, and not be restricted to old forms of Academia in new clothes.


    8. The hard choice before us is also to identify new forms of scholarship, to expand our critical reading habits, and not be restricted to old forms of Academia in new clothes.


    9. Electronic literature is a ‘hopeful monster’ (as geneticists call adaptive mutations) composed of parts taken from diverse traditions that may not always fit neatly together. Hybrid by nature, it comprises a ‘trading zone’ (as Peter Galison calls it in a different context) in which different vocabularies, expertises, and expectations come together to see what might emerge from their intercourse.

      Transcendence through juxtaposition? Or concentration?

    10. In digital space, everything is next to everything else: people, ideas, high-culture, low-culture, art, trash, literary texts, plagiarized texts, etc.

      So everything is in bits...

    11. “Formless Content is unaware of the container. Definite Content embraces the container as a canvas.”

      How to embrace the container?

    12. “The seemingly insignificant fact that we touch the text actually plays a very key role in furthering the intimacy of the experience [of viewing media on the iPad].”

      Highly debatable

    13. is always unfinished, the start to a conversation not a reservoir.

      The media?The text? The reading?

    14. flesh of the text.


    15. As more of our scholarly and pedagogical work moves into digital space, it’s important to reinvest ourselves in the materiality of the text and the materiality of the reader/viewer.

      Interesting to get further comment on this.

    16. “images literally assault the spectator, leaving him or her no space for reflection” (50).

      Images and paintings?

    17. Susan Sontag suggests something similar in On Photography when she says that “Photographs objectify: they turn an event or person into something that can be possessed. [They are] a species of alchemy” (81),

      Beyond the object?

    18. Susan Sontag suggests something similar in On Photography when she says that “Photographs objectify: they turn an event or person into something that can be possessed. [They are] a species of alchemy” (81),

      Objectification of "reality"

    19. Critical analysis is visceral. When I write it, the tips of my fingers tingle. When I speak it in a classroom, the hair on the back of my neck stands on end. When I deliver it to a roomful of strangers, the work feels heavy in my gut.

      Being there...

      As distinct to being disembodied.

    20. Teachers should not be gatekeepers for student voices, and once we suppose we are, we miss half the conversation. When teachers serve as gatekeepers, when we tell students explicitly what they should learn for our courses, when we establish requirements or procedures for their learning, we aren’t functioning as teachers; we aren’t allowing students to engage in genuine, self-directed, natural learning. We are instead being scriptwriters. The more elaborate direction, specific instruction, and constraining requirements we provide, the less our students rely on themselves to think and learn. They work to adopt our mindset, to decipher and satisfy our expectations, and to gain our knowledge and experience, rather than using their own curiosity and their own experimentation to risk learning something new… and we stifle learning


    21. it now seems to me even more than before, that academics are often busy talking to themselves inside their own bubbles.

      What is there to be done to prevent these bubbles. I have felt like this too

    22. The best teachers upend the hierarchy and strategically use their authority to make teachers unnecessary.

      upending hierarchy still recognizes hierarchy

    23. too often these efforts reinforce the division they mean to overcome


    24. And yet, to teach that is to assert the educator’s own authority. Even when we step aside from the podium, the act reminds everyone in the room under whose power the podium really is, and who has the ability to resume that position at will.


    25. As lab managers

      Urgh. I'm a lab manager...

    26. If we want our students to become experts, we have an obligation to give them the opportunity to try things, without the real danger that otherwise exists outside a classroom environment. Our students must have the chance — and the compulsion — to experiment in their thinking and with their work.

      Difference between pedagogy and scholarship?

    27. We are given responsibility for a classroom because we are experts in our fields, which we become after years of work and experience, learning things that are very difficult to put in a textbook or instruction manual.

      If only that were true. We are given responsiblity of a class often because it is necessary to fill a gap in the timetable

    28. If we give students the freedom to choose their own path, they might choose poorly or make mistakes on our watch. But we must be willing to allow them the challenge of this authority, the dignity of this risk, and the opportunity to err and learn from their mistakes. They learn and gain expertise through experimentation.

      Who decides if choices are poor? Who defines authority?

    29. We are, when we are at our best, meant to unsettle assumptions, to reorganize our ideas of agency, and to push the boundaries of what is possible in a connected learning environment.

      Indeed let's unsettle assumptions...

    30. genuine process of inquiry invites unexpected outcomes — indeed, it does not assume outcomes other than a resolution to the inquiry (which may look a lot like the need for further inquiry). The work we do is framed but also emergent, crowdsourced during and not prior to its unfolding.


    31. We can’t be afraid to critique our own circumstances, our own context. In MOOC MOOC, for example, we saw participants playfully deconstruct not just the MOOC, but the systems we were using to examine the MOOC (our online learning environment, Canvas, and the digital tools we asked participants to compose with).


    32. Engaged: Meaningful work arises from genuine inquiry. When we arrest learners’ interest, their work bears the marks of higher critical thinking precisely because the subject resonates with their own concerns and preoccupations.

      Inquiry machine

    33. An unhealthy attachment to outcomes discourages experimentation


    34. the moment before (and even anathema to) understanding.


    35. We must move past our traditional definition of rigorous academic work, and recognize that a learning experience or a pedagogical methodology can be both playful and also have the qualities of the best academic work, if not the reagents of traditional rigor.

      indeed but how to recognise?

    36. recognize rigor when it mimics mastery of content, when it creates a hierarchy of expertise, when it maps clearly to pre-determined outcomes,

      "mimics mastery of content" "creates a hierarchy of expertise" "when it maps clearly to pre-determined outcomes"

    37. The voices that decry collective, playful learning, often do so from the soapbox of rigor: How can this sort of wild learning — that doesn’t aim at specific objectives, that focuses on dialogue and creativity instead of content mastery — ever pass muster as meaningful academic work?


    38. Intellectually rigorous work lives, thrives, and teems proudly outside conventional notions of academic rigor.

      What are conventional notions of academic rigor?

    39. these binaries is currently being challenged by the evolution of educational technology

      Evolution of edtech in the service of who/what?

    40. hybrid pedagogy is strategic.

      With what strategy?

    41. by risking failure and modeling that vulnerability in our interactions with students.

      what sort of failure? what sort of risk?

    42. “by the late twentieth century, our time, a mythic time, we are all chimeras, theorized and fabricated hybrids of machine and organism, in short, we are cyborgs.”

      Cyborgs in whose service?

    43. And, in online pedagogy, it is equally important to engage their physical selves.

      How is this possible?

    44. The questions of my pedagogical work are inextricably bound to the questions of my literary scholarship.

      How does one separate scholarship and pedagogy?

    45. Each author wonders what constitutes a self, of what sort of matter are we made, what it is to be a body, to be human. Each wonders where our (technological and political) machines end and we begin.


    46. As our flesh is made intangible in the digital age, we find ourselves increasingly interested in bodies, dead and otherwise–in cadavers, crime scenes, bodily mutilation, and torture–in shows like Six Feet Under and The Walking Dead, films like Saw, video games like Gears of War, and novels like Cormac McCarthy’s The Road.

      Control Society...

    47. But it is not afraid to incite, to post its manifestos, to light its torches.

      Incite what? What manifesto? Light torches for what purpose?

    48. its rallying cry or its soapbox

      Rallying cry to what banner?

    49. It is not simply work done in the mind, on paper, or on screen. It is work that must be done on the ground.

      Define work. What is work 'done on the ground'?

    50. Critical Digital Pedagogy must also be a method of resistance and humanization.

      Resistance to what? Define resistance. If it is only resistance - that doesn't go beyond oppression.

    51. “a social justice movement first, and an educational movement second.”

      Social justice movement first. Let's be clear about what that means if it is the priority.

    52. Critical Pedagogy is primarily concerned with an equitable distribution of power.

      OK what is power? How can it be equitably distributed?

    53. demands that open and networked educational environments must not be merely repositories of content. They must be platforms for engaging students and teachers as full agents of their own learning.

      Who critical pedagogy? Who 'demands' What is open?!

    54. together a cacophony of voices;

      A cacophony of voices (noise?) - so nobody listens/hears/does anything.

      In whose interests is there a 'cacophony"'?

    55. must remain open to diverse, international voices, and thus requires invention to reimagine the ways that communication and collaboration happen across cultural and political boundaries;

      This is extremely problematic.

    56. And when we’re looking for solutions, what we most need to change is our thinking and not our tools.


    57. Most digital technology, like social media or collaborative writing platforms or MOOCs, does not have its values coded into it in advance


    58. ntellectuals have a responsibility to analyze how language, information, and meaning work to organize, legitimate, and circulate values, structure reality, and offer up particular notions of agency and identity


      Who is an "intellectual"? Isn't 'intellectual' an oppressive category for an elite?

    59. we are loosely joining ourselves in ways that we’re still inventing

      but we are joining ourselves for the profit of others.

    60. oors are rectangles; rectangles are portals. We walk through

      We walk through...to walk around the exercise pen...

    61. real selves and our virtual selves, and in fact, these distinctions are being altogether unsettled.

      What are 'real selves or virtual selves'?

    62. a space of community.

      community under surveillance/control

    63. Unless the mass of workers are to be blind cogs and pinions in the apparatus they employ, they must have some understanding of the physical and social facts behind and ahead of the material and appliances with which they are dealing.” If we are to keep every educative endeavor from becoming mill-work — from becoming only a reflection of oppressive labor practices and uneven power relationships — we must engage deeply with its reality.


    64. The paradox is that the same technology that does this to us also creates a new sensitivity to what is happening.


      Not at all sure about a new sensitivity to what is happening.

    65. “Our advanced technological society is rapidly making objects of most of us and subtly programming us into conformity to the logic of its system […] The paradox is that the same technology that does this to us also creates a new sensitivity to what is happening.”

      OK for the first part of quote. 'Subtly programming us into conformity to the logic of its system.'

    66. How can we build platforms that support learning across age, race, culture, gender, ability, geography?

      Why would you want to build platforms across age/race/culture/gender/ etc?

      Who is 'we'?

    67. My work has wondered at the extent to which Critical Pedagogy translates into digital space. Can the necessary reflective dialogue flourish within web-based tools, within social media platforms, within learning management systems, within MOOCs? What is digital agency? To what extent can social media function as a space of democratic participation?

      Indeed. These are good questions...

    68. Vertical (or hierarchical) relationships give way to more playful ones, in which students and teachers co-author together the parameters for their individual and collective learning.

      But not apparently in 'scholarship'

    69. Critical Pedagogy is concerned less with knowing and more with a voracious not-knowing


    70. I immediately become deeply skeptical when I hear the word “content” in a discussion about education, particularly when it is accompanied by the word “packaged.”

      OK what about articles? Are they not 'packaged' on a platform?

    71. “becomes an act of depositing, in which the students are the depositories and the teacher is the depositor.”

      What is a submission of an article if it is not depositing?

    72. Rather, pedagogy, and particularly Critical Pedagogy, is work to which we must bring our full selves

      What can/does "full selves" mean?

    1. What if we took this Venn and turned it again,
    2. the Fold Here is the text of the poem if you are interested in annotating. I am using hypothes.is inte The shepherd and dog think they are making learning legible,

      You are making your learning legible. That is what we do.

      However you can't be managed to learn.

      (Human) life however is no t legible.

      If the dog eats the sheep then there ain't no meat.

    3. The Wolf in the Fold

      WOLF, shepherd and dog in the fold.

    4. The Wolf in the Fold”
    5. Learning is the wolf in the fold.

      Not in the fold. IN THE FOLD.


      “Thus a continuous labyrinth is not a line dissolving into independent points, as flowing sand might dissolve into grains, but resembles a sheet of paper divided into infinite folds or separated into bending movements, each one determined by the consistent or conspiring surrounding… A fold is always folded within a fold, like a cavern in a cavern. The unit of matter, the smallest element of the labyrinth, is the fold, not the point which is never a part, but a simple extremity of the line.”1

    6. Learning is the wolf in the fold.

      IT (the wolf) is much more than learning.

      IT scratches on walls and rips through flesh.


    7. Education is the mind’s domestication

      NOO! Craft (1984) noted that there are two different Latin roots of the English word "education." They are "educare," which means to train or to mold, and "educere," meaning to lead out. While the two meanings are quite different, they are both represented in the word "education."

    8. existing to be herded existing to learn and be heard
    9. a complex of enclosures,

    10. making learning legible, flattened and tidied up,

    11. The Wolf in the Fold

  7. Apr 2016
    1. You never know when someone will share an entire patch of four-leaf clovers or some hideously gorgeous bug.
  8. Mar 2016
    1. Not a metaphor

    2. We suggest that this is more likely to be successful if we remember that Deleuze and Guattari(1980/2013)did not oppose the root and the tree and that they were opposed to chaos, as we explored in an earlier section

      A fine appropriation of the tree.

    3. the fragility of the will to learn

      the fragility of the will to learn - that is a loaded statement.

    4. an ethical approach would be one that ensures that this vulnerability is acknowledged and that the consequences for learners’ identity and becomingof adopting rhizomatic principles for course design are carefully thought through

      so there is a need to emphasise the need for resilience in a cMOOC setting.

      At least the voices of many were drowned out by some who consider their "knowledge" gives them more right to define the curriculum for the community rather than enable diverse voices. I would simply say that D. Cormier needed to warn people that it might be a bumpy ride and that he couldn't be responsible for the power battles which ensue when you have an open cMOOC with little predefined curriculum. - Which he did do in rhizo15.

    5. we can say that using the rhizome as a metaphor for teaching, learning,and course design requires knowledge and understanding of the theoretical principles outlined by Deleuze and Guattari (rhizome as a concept) and of the potential limitations of the metaphor for application to teaching and learning.

      so does that mean that researchers have to have a deep knowledge of D&G?

    6. At the beginning of this paper we asked whether the rhizome worksas a metaphor for teaching andlearning in a MOOC


    7. Weare aware that a critique of the rhizome as a metaphor for teaching and learning could be viewed as a retreat into arborealthinking, but like Drummond (2005), we do not believe that any research method can be intrinsically rhizomatic

      Well that's that then.

    8. Lack of recognition of the necessary condition of the tree was perhaps the most significant element of the paradox of therhizome evident in the Rhizo14 MOOC
    9. For some Rhizo14participants the course was experienced aschaos, as exemplified by this comment from a respondent:Itconveysanideaofmessiness,chaos,learningbeingeverywhereandgrowingineverydirection.But Deleuze and Guattari were opposed to chaos

      An experience of chaos means that it was chaos?

    10. We can say that one consequence of freedomin choice about what we learn, is to participate unknowinglyin the oppressiverelations of power in education if we take too limited a focus.

      Freedom of choice is to participate in the oppressive relations of power?


      QED NO CHOICE is not to participate in the oppressive relations to power?


    11. As such, when we refer to metaphor in what follows this will be our definition

    12. Tensions can also arise in relationto the rhizome principle of heterogeneity. The heterogeneity of people and ideas in a community that was also a course, such as Rhizo14,could result in uneven distribution of power with some individuals leveraging this power differentia

      As if there were no power battles in other educational settings...

    13. What happensif I let goand cannot get back to myself

      That's the risk with uncertainty

    14. I think we do need to notice that a new sort of resilience needs to be nurtured.


    15. in so doingdidit increase the vulnerability of some participants as learners as

      if the people are vulnerable with uncertainty then that is an important lesson.

    16. some tension betweenparticipants who, in the absence of any significant course structure or guidelines,

      As is there is no tension where there is a significant course structure and guidelines!!!!

    17. smooth space is not always trouble free.



    18. Deleuze and Guattari(1980/2013)identifyfurther potential difficulties for learner

      Blimey. Deleuze and Guattari pedagogues of the rhizomatic approach?