- Sep 2023
"Using the Folgezettel to capture some connections and hope that their nature will reveal themselves later on is just another form of Collector’s Fallacy." I can tell you for a fact that, in my experience, the above quote is fundamentally false. I often find myself doing exactly what's expressed here—using the folgezettel to capture "some connections" in order to get the note-making process started—and am consistently rewarded having done so.
Strong agree with Bob here.
Quite often collecting can create huge value in slowly building a substrate for serendipity to do its work. Some of the key to overcoming this is in the affordances of one's system to find or discover these tidbits in one's collection.
- Oct 2022
A friend of mine, well versed in all sorts of PKM and stuff, was convinced the ZK was beneficial, but took a long time before you started seeing benefits. My experience was completely different. I think I had about 5 permanent cards established when I made my first jump to a new idea... I don't know if the idea is any good at this moment, but I got a chill up my spine when I did it. I have more cards now, and have had a few more "new thoughts" that I would not have had otherwise. Don't put it off.
The zettelkasten can be a useful educational substrate for thinking in as few as five cards.
- Jun 2022
For Jerome Bruner, the place to begin is clear: “One starts somewhere—where the learner is.”
One starts education with where the student is. But mustn't we also inventory what tools and attitudes the student brings? What tools beyond basic literacy do they have? (Usually we presume literacy, but rarely go beyond this and the lack of literacy is too often viewed as failure, particularly as students get older.) Do they have motion, orality, song, visualization, memory? How can we focus on also utilizing these tools and modalities for learning.
Link to the idea that Donald Trump, a person who managed to function as a business owner and president of the United States, was less than literate, yet still managed to function in modern life as an example. In fact, perhaps his focus on oral modes of communication, and the blurrable lines in oral communicative meaning (see [[technobabble]]) was a major strength in his communication style as a means of rising to power?
Just as the populace has lost non-literacy based learning and teaching techniques so that we now consider the illiterate dumb, stupid, or lesser than, Western culture has done this en masse for entire populations and cultures.
Even well-meaning educators in the edtech space that are trying to now center care and well-being are completely missing this piece of the picture. There are much older and specifically non-literate teaching methods that we have lost in our educational toolbelts that would seem wholly odd and out of place in a modern college classroom. How can we center these "missing tools" as educational technology in a modern age? How might we frame Indigenous pedagogical methods as part of the emerging third archive?
Link to: - educational article by Tyson Yunkaporta about medical school songlines - Scott Young article "You should pay for Tutors"
aside on serendipity
As I was writing this note I had a toaster pop up notification in my email client with the arrival of an email by Scott Young with the title "You should pay for Tutors" which prompted me to add a link to this note. It reminds me of a related idea that Indigenous cultures likely used information and knowledge transfer as a means of payment (Lynne Kelly, Knowledge and Power). I have commented previously on the serendipity of things like auto correct or sparks of ideas while reading as a means of interlinking knowledge, but I don't recall experiencing this sort of serendipity leading to combinatorial creativity as a means of linking ideas,
Maxine Greene for example, begins by writing that “We are convinced that the movement towards educational technology is irreversible and that our obligation as educators is to learn how to deal with it,” but then she turns that resignation into resistance by adding, “how, if you like, to live with it as fully conscious human beings working to enable other human beings to become conscious, to become responsible, to learn.”
If it's true that the movement toward technology is inevitable, how might we deal with it?
Compare this with the solution(s) that nomadic hunter-gatherers had to face when changing from a lifestyle built on movement to one of settling down to a life of agriculture. Instead of attaching their knowledge and memories to their landscape as before, they built structures (like Stonehenge) to form these functions.
Part of moving forward may involve moving back historically to better understand these ideas and methods and regaining them so that we might then reattach them to a digital substrate. How can we leverage the modalities of the digital for art, song, dance, music, and even the voice into digital spaces (if we must?). All digital or only digital certainly isn't the encompassing answer, but if we're going to do it, why not leverage the ability to do this?
As an example, Hypothes.is allows for annotating text to insert photos, emoji, audio (for music and voice), and even video. Videos might include dance and movement related cues that students might recreate physically. These could all be parts of creating digital songlines through digital spaces that students can more easily retrace to store their learnings for easier recall and to build upon in the future.
- Jerome Bruner
- arts in education
- Tyson Yunkaporta
- third archive
- idea links
- toaster notifications
- modality shifts
- information as currency
- mnemonic media
- educational substrates
- literacy isn't everything
- Indigenous pedagogy
- orality vs. literacy
- Indigenous knowledge as educational technology
- educational tools
- indigenous knowledge
- Donald J. Trump
- combinatorial creativity