Too much dave, episode 19

Well… i’ve made it to episode 19 of 365/2010 too much dave. A daily video blog experiment to see what happens over time, given the chance, to my public voice. I an already feel changes… thoughts about spreading the scope of what i’m talking about… of different kinds of synergies. I’d originally thought i would go with 1 min pieces, and apparently i’m too mouthy for that.

Last time i tried this i got to number 50 (2007). Almost half way there now. we’ll see. it’s here… i tweet out the live broadcast, wait 2 min and then get started. Not a great format maybe, but there it is… http://www.ustream.tv/channel/2010-365—too-much-dave

Does the PLE make sense in the connectivist context?

So I posted a little tweet tonight that got a few raised eyebrows from my esteemed colleagues. I sent it out because i’d been thinking it for a while… I’m preparing for a “where we are two years later” paper on my rhizomy stuff (not for any journal in particular, just think its time to write one, and i feel the need to pull strands together) and am trying to think a little deeper about how i feel about knowledge and learning.

This is definitely first draft thinking. I’m more than willing to have someone explain to me what i’m missing… (I’ll accept whole hearted agreement as well) Lets start with a couple of quotes from George’s 2005 paper. These are both ‘first sentence’ quotes from summary sections of the paper.

Connectivism is the integration of principles explored by chaos, network, and complexity and self-organization theories. Learning is a process that occurs within nebulous environments of shifting core elements – not entirely under the control of the individual.

Connectivism presents a model of learning that acknowledges the tectonic shifts in society where learning is no longer an internal, individualistic activity.

My problem with the combination of the PLE and connectivism is that they seem to come from two different epistemic background. I guess that’s not necessarily a bad thing (to someone like me) but most people I’ve met like to live by one theory of knowledge at a time. Leaving aside the unrelenting desire to acronymize everything that has led us to the term PLE and its historicity as an opposite, learner empowered version of the VLE (virtual learning environment), it is also the current candidate as the child of the enlightenment. It is the location where the one, the individual (personal) stands their ground for learning, where they store ‘their knowledge’ where they represent their learning. We often hear of people talking about PLE’s as portfolios, this is the sense in which i mean it.

The PLN and the PLE, at any one time, are instantaneous reifications of the set of (as yet, unknown) rules which govern the complex interactions between resources, individuals and their own knowledge. Pat Parslow http://brains.parslow.net/node/1558

The key bit here (of an excellent post) is the part about knowledge ownership. The PLE (and the PLN) are a reification (interesting choice of words here as it, to me, means that it becomes a thing, something potentially real, a far stronger term say, then snapshot) and govern the interactions between a person’s different stuffs. It is MY place to keep MY things. To represent, further, how I am connected to the world and where i sit on the knowledge spectrum.

There is a distinct difference, I’m thinking, between this view of knowledge as something that can be possessed and something like connectivism where “Learning is a process that occurs within nebulous environments of shifting core elements” and “learning is no longer an internal, individualistic activity”.There is a desire, it seems, to return to what “I” have and what “I” know pulling things out of their connective space. It makes sense to make the attempt, certainly. The vast majority of what we call education is premised on the idea of knowledge being something that can be owned, that you can give and receive. What, I wonder, does knowledge co-created look like when it is taken back and possessed by an individual? This seems like a critical context shift that removes knowledge (and learning) from its connective state and returns it to something countable.(as opposed to knowledge and the learning thereof being non-counting nouns)

I’ve since received a few more definitions of PLE from the twittersphere (doubt, now, that this is first draft thinking?)

Share what you discover as “best”-I’ve never come up with a general def short enough to be of use; I define by processes @fncll

The essence of our characterisation of the PLE highlights its change in the locus of control of technology from institution to learner. (http://wiki.cetis.ac.uk/Ple/Report#Introduction via @scottbw)

In the former case, Chris seems (i’ve got a tweet which he claims doesn’t probably cover it, so i’m winging it) that it is the place from which he shares the best of what he thinks and comes across. And he does this very well. By this argument my blog would be my PLE, and if we’re using this as a definition, then i don’t really have much of a problem. But this is only talking about a publication medium. A means by which we are communicating. It is not the communication itself.

The second quote from the JISC/Cetis study is a more profound claim, I think. It’s about control and power. In it we see the student controlled classroom where they get to decide how they handle knowledge and learning… Student centred learning… there are certainly reasons to like that… but it’s not connectivism. Connectivism is networked learning, a student is not ‘controlling’ anything really, unless its the networks that they try to blend in with.

Things I understand i’ve glossed over
I understand that a cleaner treatment of the separation of knowledge and learning is necessary here. I’m not sure how I want to do it yet (that’ll be in the paper) pick the way that sounds best.
It’s PLE as “thing we should pay for and get designed and write scads about” that referring to… not the kind that is a major broadcast platform for an individual.

So what am I saying?
I’m saying that in a connectivist model, as i understand it, the learning (and i would argue knowledge) lives in the network, it lives in the connections that are part of each thought and idea. In the print world, we have an amazing maze of interconnections in references and works cited pages that go back (in some way or other) thousands of years, one cannot speak of ‘knowledge’ as being separate from that historicity nor of ‘learning’ any part of it without it being part of the whole. One of the prime affordances we have at our fingertips with the web is the ability to create these connections very quickly, and very complexly, we can also see far larger chunks of the network at any one time.

The Personal Learning Environment may simply be a misnomer. If it is, as (i think)Chris suggests, a fancy way of talking about a medium of publication, then it is more like a “Snapshot of my personal thinking platform” (SOMPTP) if it is, however, as Pat suggests, a place where my personal knowledge lives or, say, a place where my personal learning happens, then I’m thinking that it might disagree with the ‘non-individualistic’ nature of connectivism.

How do I connect online?

D’Arcy Norman has sent out a request for people to answer the question “How do you connect online.” I took a shot at it, here’s the presentation i threw together. Join in http://connect.darcynorman.net/

Link to less blurry video

Identity, memory, death and the internet

Lofty title perhaps, but a topic that I’ve been thinking about a lot over the last year + since our excellent colleague, Lee Baber died of lung cancer. A shining light that woman… and one that I’m reminded of every week. Not just in the legacy of good work and good friends that she left behind, but also on the internet. Her name is everywhere. I’ve got her in my skype account, still, she’s in my gmail memory thingy, she’s in a half dozen of my friends lists on different sites. If you a google search for me, or edtechtalk or, well, or alot of things, you’ll see her name. The page linked to above is a fine example of that… a fine person through the eyes of her colleagues. A memorial, like many others created over millenia, it’s just that this one has a different medium than most of its predecessors.

Identity is, for me, things being identical over time. When i think of my own identity i look for those things that are the same in two different incarnations or timestamps and calls those things identical. To say that there is no identity is to say that things aren’t the same, and to look at someone’s identity is to look for those things that are the same over the period you are looking at. The internet makes this both more complicated and less so. There is a sense where it crystalizes your performance of yourself and makes it possible to measure if two performances are identical, and while all things might be performance, it is difficult to think that the premeditated performance mediated through the internet somehow encompasses a ‘person.’

That being said, we are creating this identity in little bits all the time. We leave little trails of ourselves in different places only for them to crystalize when we stop feeding the beast. In Lee’s case… that was her very rapid, sudden death. No time to wrap things up or ’set things straight’ we are left with a snapshot of her work the day she stopped doing it. There is the possibility for remixing, for reshuffling, for her projects to grow (and this is happening in some cases) but the image we have of her is crystalized in a way that is unique to our particular period in history.

When we talk about students putting ’stuff on the internet that will stay with them for the rest of their lives’ we sometimes forget, i think, that in our local communities the stuff we do stays with us for the rest of our lives. Our communities allow for growth, they all for things to no longer be identical, for new patterns of behaviour to emerge, for new things to be identical. We adapt for the fact that people ‘grow out of things’ that there is a time and place for each kind of thing. We will, as a culture, adapt to this new memory that we have, this digital memory, and we will no longer worry about such things (any more than we do about the silly things we’ve done in our childhoods are anything more than an injoke in our hometowns (depending )

Dave Cormier and Stephen Cormier

Just not in a digital way. Not with the 1600 http://flickr.com/opoe + photos bon and I already have posted of our kids. The video http://youtube.com/davecormier . The incredible blog posts over at http://cribchronicles.com. Our grandkids will, barring a worldwide meltdown, KNOW their parents and grandparents in a way that we never did. Identity… particularly in this sense of being able to see how two things are the same over time… and how they are different, is a far more present concept.

I don’t and never have until the last couple of days, thought about his digital identity. About the fact that, for whatever i do online, I have never mentioned that name “stephen cormier” in a blog post or a tweet. His name, to my searching, didn’t exist anywhere. It got me to thinking about Lee and about the good and the bad of our identities online. About the concern that some people have about what kinds of things that people post and how i often warn people that they should be cultivating their online identities. There is a longer, more human thing at work here that I’m reaching for. There is a sense in which we are storing the memories of ourselves, of our friends, of the ways that we are all connected to each other. Of our love.

So. 20 years later. This is my flag in the ground for my long lost brother. cheers.