This relates to my individual project, I'm looking at the interaction and learning happening on Tumblr with social justice related content. The individualization that the authors discuss here is central to activity on Tumblr, the experience is customizable based on users' intentions, goals, and activity while on the site.

Their key elements of a "good learning environment" - sociality, joint activity, sharing knowledge, concrete successes, self-guidance and organization.

I understand these elements to be related closely to those described in Lave and Wenger's discussion of LPP and apprenticeship learning

I like thinking of this game play as "tangled up with other cultural practices." I see this as multisited work, and actually helps me understand the interconnectedness of multisited work better.

Access to resources are crucial to full successful participation. This relates back to my questions about privilege and access earlier in the semester in relation to LPP. I'm interested in this aspect of privilege in gaining access to resources for learning (both economic and cultural)

I see this as related to multi-sited work. If virtual spaces are a real piece of a person's experiences, learning, understanding, and development - it seems inappropriate to dismiss it as "not real." Especially then if you start to consider who has the authority to dismiss it.

This is an interesting feature that seems to be pretty unique to Whyville, I think it could have some really interesting applications for using Whyville to relate social justice and activist concerns. (It impacts everybody! - "Injustice anywhere is a threat to justice everywhere." - MLK)

Whyville is blurring the boundaries of real and virtual as this site seems to mirror society. It's interesting to me because from this section it seems to me that what Whyville is promoting is acquisition of money and possessions (capitalism) and upper-middle class aspirations. I'm curious about the demographics of users of Whyville beyond age and gender, particularly their socio-economic backgrounds.

This reminds me of Nespor's work on Field Trips. It seems that this argument is in alignment with Nespor's discussion of mediated experiences and spaces.

Love this site! I used to work in the security department of an art museum (which often included packing and unpacking art). It wouldn't seem like it, but the place was a wild experience!

This is important! However, I'm curious why you say it's more collaborative than hierarchical... Is this from your own observations so far?

Good question, I like this!

I like that you included this aspect in your definition of intent participation, helped me better understand when intent participation occurs!

This seems to be a crucial piece of multi-sited work. I think this could apply to the case of the non-drinking alcoholics, because there is so much to this identity and the community of practice that occurs as activity systems outside of their "safe space" in AA meetings. Although maybe not as visible as the activity in AA meetings, daily activities, interactions, motivations are all linked to and inform the identity practice of being a non-drinking alcoholic

I really like this emphasis on power dynamics in movement. I think this comes into play in the Counter-Mapping article, which I understand to be actively and intentionally redistributing privilege for the young people. they are given the opportunity for movement and meaning-making which is historically relegated to dominant groups in power

I'm happy the authors explicitly discuss the dynamics of power and tensions in practices, especially in regards to my earlier comment. Because of my position toward equity and social justice, I think it's incredibly important to consider power, centrality, and marginalization when looking at multi-sited work and practices across space, cultural, and historical circumstances.

This scale perspective focuses on the spatial dimensions of practices in addition to the social and historical aspects, this definitely relates to multi-sited work. I also think there is a dynamic of power/privilege and centrality/marginalization happening here. Which is also discussed in the multi-sited article, specifically as movement mediated by power dynamics.

This example of scale making illuminates the work that the people are doing to across idea flows, practices, and space for equity. At this point, I'm understanding multi-sited work in relation to this article to almost be like intersectionality or the multiplicity of identities. Scale is a system of different relations (temporal, social, spatial...) that seem to intersect or exist simultaneously. Or maybe not?

Gesture as an embodied activity - process of depiction and representation. Using their bodies to respond and adjust to the "posed question" and construction of meaning

Distinction between externalization and internalization. I'm understanding this to essentially be a dialectic of External: visible physical displays of meaning in the body's movement Internal: developed in cognition, process of learning and understanding

This quotation addresses actually moving the body in relationship to what is potentially learned, such as Narrative, Identity, Self-Esteem, Perseverance

Connecting dance and their everyday lived experiences - not just abstract concepts or themes. Also by emphasizing languages, validating their own literacies while roleplaying different perspectives. This roleplaying is often used in social justice education to build empathies and different point of views.

Because of my background and areas of interest, I understand these young people to be learning primarily about identity and agency. Specifically, locating oneself in space and understanding movements within the space. I am very interested in the new opportunities for imagining and engaging with futures in a space, and I think the identity work is especially crucial for that.

Okay - you sort of addressed my above question about identity. I was conceptualizing identity differently at first.

Is there a space for intersectionality and multiplicity of identities?

Interesting question - are you saying that learning environments (like this club) are inherently dichotomous until there is an intentional shift away from that form to be more LPP?

Perhaps you explained this in your previous fieldwork report... Is the club only for students? Are there any adults or teacher supervisors present?

Nice observation, I like the consideration of a learning curriculum here

Are the roles of newtimers/oldtimers exclusive to the age of the student? Like are all newcomers younger and all the oldtimers are older students?

One directional? Learning transforms Identity but Identity doesn't transform Learning

I'm understanding that one of Nespor's key points in arguing the problematics of fieldtrip spaces is this - the positioning of students as detached spectators. This is encouraged by aesthetic framing and small bounded spaces. (I think) I get this argument, but I feel as if this isn't universal of all fieldtrips, and that's a huge thing holding me up on this article.

I think this is so important, and i wish that Nespor discussed the role of identity and privilege in "public" spaces further. Like the above comment questioning if NYC parks are "truly, open public spaces" - I don't believe that they are. Parks in New York are so heavily mediated in their construction, rules and regulations, and police presence. They're mediated in ways that benefit some people but disadvantage and even threaten the safety of other people.

I like the discussion and consideration of Context as a dialectical relationship between setting and activity (both social interactions and isolated activity), but then adding in the factors of spatial arena and that there are many participants in the space, each with a specific and particular understanding. This is key in the relationship between context and learning that takes place within that context.

I've been thinking of Islands of Expertise in relation to midwifery LPP. There are some similarities in these knowledge worlds are constructed through interaction and participation in a specific field, curated in some way by parents. This is pretty unique of midwifery LPP compared to other forms of LPP. However there are some pretty stark contrasts, in my understanding, LPP focuses on the process of identifying with and being accepted by a specific community. Whereas Islands of Expertise seems to focus on an individual's socially created knowledge of a certain domain.

The conclusion of this article discusses joint activity as the combination of children and parent's interests. Through joint activity, they can build deep shared domain specific knowledge bases (Islands). This made me think of Kirshner's article on youth activism and adult involvement - I'm curious how an Islands lens would have impacted the young people's active engagement and agency in the activist organizations.

The authors describe Islands of Expertise and this type of learning as "fundamentally collaborative" (pg. 336). This makes me think of Funds of Knowledge in relation to Islands. I understand Funds of Knowledge to be representative of social and community knowledges and Islands to be referring to an individual's knowledges. However, I think there is a connection in that these are created and shared socially. Especially considering that the authors say one of the most important forms of mediation is connecting knowledges back to shared family learning history (pg. 351)

These are great observations, and they seem like they wouldn't be too difficult for The Whitney to improve! Adding more information and signage about ticketing and lines, and printing more copies of the information card!

I like this observation! However I wonder about the accessibility and immediate apprendability for people not familiar or comfortable with smart phone technology (some older people, some people from lower classes, some people with disabilities)?

Very cool, good observation. I'm comparing this to my visit to the Brooklyn Museum, people were having trouble locating the the elevators originally and then the exhibition entrances were rather confusing too!

Great observation - this security to be able to see and understand a space before actually being in it. From my understanding, this a huge element of the space's immediate apprendability!

I see this practice of monitoring as related to identity development, particularly in relation to Becker's discussion of evaluation. In baseball, this monitoring acts as a constant evaluation. Becker describes the benefit of such evaluation, including that it is immediately observable and is not restricted to just technical matter. I think it's also very important that in baseball, this monitoring is personalized which I think lends itself to identity development

Motivation for learning outside the designated learning space (baseball practices or games). I think this relates to constructing Funds of Knowledge, these boys are creating a new specific fund of knowledge by engaging with existing sources of information. Which then that reminds me of LPP, these boys as newcomers reaching out to oldtimers for information and knowledge. However, it's complicated because they are not directly in contact but instead learning through artifacts and secondary sources created by the oldtimers.

Arguing against traditional transmission oriented forms of schools, rather refers to learning as a social and collaborative process. Not just the "Students" are learning but the "Teachers" as well - encourages empowerment and motivation to participate in the community

References possibilities for motivation by recognizing and engaging different literacies - reminds me of the Islands of Expertise. "Even when a child loses interest and an island of expertise begins to fade, the abstract and general themes that used the island's rich knowledge as a launching pad will remain connected to children's other knowledge" (pg. 334). That knowledges and practices are built and expanded upon, provides for complex means of motivation

Collective practice and idea sharing as a resource. Group processes support the creation, development, and sustenance of practices - collaborative routines are important resources for extending and supporting a person's lines of practices

This resource is the component of both short-term and long-term pursuits. By structuring goals and activities to be a combination of immediate and long-term, or seeing how short-term can feed into larger projects, practice can be engaging and sustained across sites, communities, individual or collective pursuits, at at one's own pace.

This resource refers to the variation of sites and communities - each site provides very specific conditions of practice that results in very specific versions of a given hobby. Participating in a variation of sites allows a person to tailor their practice to make unique and individualized, and thus supports commitment to the practice.

I understand these components for engaged participation to be resources... This piece refers to the material infrastructures or artifacts of different lines of practice - varied infrastructure supports a deep engagement and involvement with the practice.

This seems to reflect Becker's discussion of evaluation in apprenticeships and work settings - progress is made as the learner is ready and success is immediately observable. Practice and evaluation occurs repeatedly and practically, includes human relations too

I wonder how this student centered (adult out) model supports and encourages Nasir and Cook's Ideational Resources? Does this freedom allow for more exploration and maturation of ideas about oneself and one's relationship to the practice and the larger world?

These "rules" were probably informed by their own prior experiences in classrooms, but I don't expect that they were exactly the same or just a reflection - I've done this exercise in community agreements with classes and usually students create really radical responses to traditional rules that they have had issues with in the past. It also seems to create a sense of community, accountability, and ownership of the classroom space - all play into agency and identity formation

This reminds me of Resnick's article - that school knowledge is so disconnected and isolated from the rest of what we do, real life, issues that effect us. high use value challenges this isolation

This suggests the evolving identities of the students - similar to Rogoff's examples of learners eventually taking over or jumping in on work when they are ready

Clear definition of "guided participation" - refers to both the role of the adult or teacher and the active participation of the learner

This example just reminded me of that card game always played at summer camp, "Mao" or "Chairman Mao" .... where the main rule of the game is that you can't explain the rules, you just have to learn by observation

I think this is really important - to treat young people or new learning as responsible, capable, valued contributors who are expected (but not forced) to participate and lead efforts. Rogoff et al discuss this throughout the article and I really appreciate the emphasis

This is refreshing - to remind us that most research on development has been done on White middle-class people (this case in the United States). Euro-centric understandings are not comprehensive and absolute!

I was wondering if this would come up - it's definitely true in my own experiences. Both of my parents were self employed and worked from home, I grew up working for them without question. I now nanny my cousin's children, she's self-employed and works from home and I'm seeing the same patterns in her children (ages 2 and 3) where they are already participating in her work life.

This in contrast to the contemporary norm of having work and home life totally separated. This is something we attempt to resist in certain social justice ciricles - that what is important and salient in your home life and personal life will definitely show up in your work (positively or negatively), but that we should not to fight it because that's where we as a society start to loose empathy, compassion, and what makes us actually real and human.

Connection to learning through everyday activities. Also shows importance for intergenerational communities, work, and daily life - a main tenet in social justice movements

This emphasis on active listening helps me understand the nuances of accidental learning and other instances of passive learning by chance

I think this is exactly why young people (or whoever the learners are) need to participate and be given a platform in thinking about crafting and organizing education, learning, and curricula.... What might it look like for adults (or "the teachers") to practice intent participation?

I think my comment a bit tangental, but it reminds me of a principle social justice education - just reading about injustices is not sufficient. People are more effectively engaged with social justice issues if they have encountered injustices themselves or can connect to those who have. Learning to read, comprehend, and understand experiences and your own and other people's actions

LPP connection. In LPP is there a specific moment of motivation and thus participation?

I'm thinking of this in relation to the classroom discussion in FoK - the students were contributing different knowledges, this influenced (but not totally replaced) the ways that a student would then understand the topic

This makes me think of the observations for everyday activities, learning and navigating an activity through interaction in a given space. Also seems to relate to LPP and FW

Co-participation within museum setting - relates to Resnick's shared cognition and FoK's emphasis on relationships and context.

I'm curious what these authors would say about Allen's discussion of "museum fatigue" and cognitive overload

Reminds me of the beginning of Allen's inquiry cycle - must start with a surprising phenomenon to engage the visitor throughout the exhibit. With hopes to provoke interest and pleasure

I'm curious if there is a way to broaden the notions of narrative to be effective in "phenomenon-based" exhibits in science museums? I feel like narrative based learning can extend much further than just basic storytelling.... Is that what the author is saying though?

Reminds me of the "Project Approach" curriculum method

Connecting to the idea of a "safe space" in Social Justice, museums are a safe space for learning - supportive and nonjudgemental

Reminds me of Becker's discussion on low-risk testing and evaluations

Reminds me of Resnick's discussion of tool manipulation outside of school versus the emphasis of pure mentation in school. Also reminds me of the everyday activity observations, so often I saw people using eachother as tools or resources to learn how to effectively do their task. In this case, these students are using the tools available to direct their learning.

This example seems to be working along the lines of popular knowledge. That each participant brings in a valid set of experiences and knowledges, particular and unique from anybody else. Relates also to Resnick's points about shared cognition out of school versus the emphasis on individual cognition in schools.

Classroom rules or Community agreements - this is used in social justice movements. Typically are agreed upon together, provides a space of respect and a plan of action if something uncomfortable or sticky arises. I see this as an example of building relationships with intentionality, treating all participants as active and important to the classroom.

This is so important - books in multiple languages that are equally accessible. Resists the too common deficit thinking of students who speak a language other than English - many different knowledges

I think this is really important, and goes back to a statement made earlier in this article, "Children are participants in the household activities, not merely bystanders" (p. 141). It's the interdependence across age and position, that every person is an active participant in a setting

Learning curriculum versus Teaching curriculum - not static or prescribed rather is flexible based on students needs

I really like this conception of Teacher as Mediator, reminds me of the discussions of oldtimer mentorship in AA in Lave and Wenger and Holland et al.

This whole section on relationships and networks to build funds of knowledge, especially those that are intergenerational, is directly related to work in social justice efforts (especially in learning ally practices for people from privileged groups)

Learner and Teacher relationship is crucial - provides access to resources. Similar to the discussion of community, teachers, mentors in Lave and Wenger, and in Holland et al.

Access to resources directly relates to positions of power and relationship/proximity to privilege

Similar to Lave and Wenger's discussion of the Butchers needing to seek out teachers and mentors, the assertiveness to be taught is key.

Identity - must consider individuals, social interaction, broader society. This is consistent with previous readings

Ways of negotiating power dynamics. Especially "getting the upper hand" -- and the social constructed power dynamics of beauty.

Within identity processes - reinterpreting the self and their location in the world

Identity (and saliency of identity) is developed with expertise in a field. There are varying degrees of identity saliency - within multiple and simultaneous figured worlds.

Participatory learning through observations (romance as an apprenticeship) - this identity as something that evolves

Within communities of practice - unique vocabularies and norms to be learned

definition of culture for this context - in contrast to other anthropological positions. Motivation is developed within social processes

Figured World of Romance - almost like Legitimate Peripheral Participation in Communities of Practice

Emphasis on the fluidity and process of identity formation

Element of safety and security that can be found in developing identities and entering certain figured worlds

Key piece - formation of a new identity. With reinterpreation comes the element of accountability to oneself, as well as the in-group and newcomers of the figured world

Entering into the AA figured world as a "non drinking alcoholic" must be an intentional choice.

I'm curious though what the authors would say about close family and friends of "non drinking alcoholics" - do you need to form an identity as such to enter (struggling with word choice here) a specific figured world?

Interesting - especially in thinking about the cultural reproduction and longevity of AA. Located at an intersection of most group identities

Self-Identification, can't form identity based off other people's experiences, realities (hitting rock bottom and becoming motivated versus family/friends requesting person to join AA).

for "non drinking alcoholics) - the identity is formed as a response, it's reactionary

This helped me understand Figured Worlds better - it's a meaning system, with specific interpretations and assumptions. Not all encompassing, but just one meaning system, figured world working along side many others simultaneously.

Clear definition of identity - culturally, contextually situated

I don't understand this - labeled by others after acting "inappropriately" AFTER drinking? I feel like the label is more contingent on the act or habit of drinking, rather than only after... Guess this speaks to the disagreements and lack of a clear definition of alcoholism

Connects to Goodenough in the previous chapter: that there is no uniform, constant, or coherent set of meanings that applies equally in every situation. It must be situated culturally and contextually.

I'm curious about the role of institutions in figured worlds and identity formation - I wish they could explore this further

Cultural artifacts don't need to be material - pronouns as artifacts (example of ta/you). I'm thinking more about pronouns as artifacts, I'm curious what the authors would have to say about communities creating their own gender neutral pronouns in response to the gender binary (examples: ne, ve, ze, xe). Imagining and creating artifacts into being, learned within social interaction

I'm excited to see more discussion about power and privilege in these chapters - I felt like this has been lacking in previous readings

Reminds me of the need for culturally responsive pedagogy - the teaching curriculum v. learning curriculum

Identities as products(?) of participation in figured worlds, thus identities are representative of larger sociohistorical circumstances.

Reminds me of the reproduction of social contexts from LPP

(had difficulty highlighting) Possibility for figured worlds to exist non-physically? can come into being through experiencing and acting by its rules

Definition of "As If" worlds - interpretations/imaginations that inform participants outlooks. These are sociohistoric, depends on lived realities and experiences. How to make sense of the many figured worlds

The possibility for multiple, simultaneous figured worlds. Figured worlds as a frame of understanding

Clear definition of "Figured Worlds" - People, Activity, Context

and you totally could have focused a whole observation on one activity within the coffee shop (entering/exiting, standing in line, ordering, paying, waiting....)

interesting to go through the process of what you're observing while doing the observation

using each other / other people as resources in a space

specifically textbooks or just finding books in general?

i'm curious about the power dynamics at play here - would love to explore this further

total assumption

I like that you included this bit about the "fear" of learning these doors - I personally had a lot of issues learning them when I first moved here. But also that there really aren't many resources available to learn how to successfully navigate them (as you explore later).

I like this consideration of individuals situated within the social world - it relates to Resnick's consideration of "individual cognition in schools versus shared cognition outside" (pg. 13) and and my own issues with individualism in the context of social justice.

"Beyond the context of pedagogical structuring" Are the authors claiming that pedagogy is exclusive to schools? I'm curious if pedagogy can be conceptualized and applied in out-of-school contexts as well. I feel like pedagogy is a really broad, and potentially radical concept to be only assigned to schools. Perhaps they aren't saying this though?

This reminded me of Becker's discussion of evaluations in apprenticeships: learners be evaluated repeatedly as they are ready, and that progress is immediately observable (pp. 99-101). It also relates to the larger discussion of the mentor/teacher's role in learning, that they cannot learn for the learner, it is up to the learner to be successful.

This whole example of AA really helped solidify my understanding of LPP and apprenticeship outside the traditional models. I think that AA is a perfect example that considers each person relationally - as an individual, their actions, and the world they are in.

This quotation also made me think of Resnick's adaptive learning... "school should focus its efforts on preparing people to be good adaptive learners, so that they can perform effectively when situations are unpredictable and task demands change." (pg. 18)

Thinking of stories like this made me think back to Becker's provocative use of the word "myth." By using the word he located schools within the long tradition of mythology and storytelling. Essentially, mythology can be understood as just a tool to interpret the past and make sense of the present. Mythology isn't dead or static but is still a really radical tool if used to reinterpret and reconceptualize learning and schools and their relationships - which is what Lave and Wenger are attempting to do with LPP.

The need for culturally relevant pedagogy!

In alignment with social justice education - excited to see more discussion of this

I'm curious what role interdisciplinary could play in this. It seems that the disconnect between school and outside world is further emphasized by the strict separations of subjects.