An eerie quiet descended.

actual, stratified rhizomatic root ball of their territories.

My Map, Your Territory

Ghostwriter.

German and Russian Jewish Enlightenment (Haskalah) move-ments of the 18th and 19th centuries whose creed could be summed up as “be aJew at home and a man abroad.”

in particular the interdependence of mindand body.

As a youth, Vygotsky was attracted by Hegel’sdialectical scheme of development (Feigenberg, 1996).

Surmava, A. V. (2004, November 16).Neizvestnyi Vygotsky: Istoriia poteriannogootkritie[The Unknown Vygotsky: The History of a Lost Discovery]. Paper presentedat the Moscow Seminar on Cultural–Historical Psychology. Retrieved November 4,2006, from http://www.tovievich.ru

a harmonious Spinozan synthesis

Ashpiz used a technique of probing questions to develop his pupils. As the pupilexpounded on his subject, Ashpiz questioned him in such a way as to stimulate thepupil to see what he had omitted or where he had erred and to feel that he himselfhad made the leap forward rather than having been led into it by the tutor(Feigenberg, 1996). We can suggest that Vygotsky’s concept of “zone of proximaldevelopment” is rooted in this experience.

I’d like to see a particular feature on H. How do you know if this is already been planned?

"Sustainable pedagogy."

"The most effective listening is where you listen for the feelings and emotions that were behind the words..that were just a little bit concealed. Where you could discern a pattern of feeling behind what was being said."

thattheontologyoforganisationalsys-temsisemergent;

I thought to scaffold the course so that we moved (almost narratively) from foundations to reinvention to emergence and pure imagination.

D

01).Hedealswithithoweverbysuggestingthat“...ifchangeswhicharepresent-at-handhavebeenpositedempir-ically‘inme’,itisnecessarythatalongwiththesesomethingpermanentwhichispresent-at-handshouldbepositedempirically‘outsideofme’.Whatisthuspermanentistheconditionwhichmakesitpossibleforthechanges‘inme’tobepresent-at-hand.”(Heidegger1962p.248).

ideaofreflec-tionaspartofthemethodofaction.Thenotionof“being”positsthatthe“present-at-hand”and“ready-to-hand”objectsandconceptsareusedinourdailydecisionsandactions.

Social media and blogs also made feminism more approachable to me,

Annabelle, 16

Once I made internet friends, making friends in real life became much easier,

It’s how I met my closest friends when I felt isolated from people who shared my interests.

making notes in the margins of books

Connect parts of the text to other parts with arrows.

What is social media but spaces where people annotate texts and images,

annotate

particularly because a better understanding of youth requires us to question our adult norms, practices, and cultural values.  

“For which kids and communities is it a positive or negative force?”

Teens are not a homogeneous or uniform population. There’s huge diversity in what they are trying to achieve, what they really care about, and how they employ what’s available to them to get there.

I think the period when youth are this super-special category of early social media adopters might be over.

but teens aren’t sharing everything.

“You know, the more that I share, the less you ask about what’s really private.”

the ways in which participants lose control of what happens to the disclosed information once it enters into digital circulation.

Now that so many grown-ups are on Facebook and are texting, maybe the idea that young people are somehow pathologically concerned about social connection can be debunked.

Young people do not need adults snooping over their shoulders, but they do need people who can help watch their backs.

“beta reading”

interacting with adults enables them to learn a whole new set of skills, technical and otherwise, that result from intergenerational interaction.

It’s not about age, ultimately. It’s about a refusal to participate. Some adults take a passive perspective: “I don’t know what these kids are doing. I hope it’s okay. I’m not going to touch that part of their life and therefore I have no accountability for it.” Some take an aggressive stance: “I can’t use this, so you shouldn’t either.” The latter group of adults can feel deeply threatened by the unknown world, by activities and platforms that were not part of their own growing-up experience. The digital immigrant/digital native language allows adults to let themselves off the hook for making the transition the rest of society has undergone.

Seniors use Facebook to trade pictures, to have more regular contact with their grandchildren, to escape the social isolation of being housebound. They also play online games and buy more music online than young people do.

We’d never accept the premise that immigrants bring nothing of value with them from the old world as they enter the new.

As Genevieve Bell has noted, the natives never win. They have historically gotten enslaved, killed, or “harmonized” by powerful “immigrants” (a.k.a. colonizers).

They want to be in public, but that doesn’t mean that they always want to be public.

It is only a Band-Aid on the fear.

plenty of parents

The early amateur radio movement in the early twentieth century had strong youth involvement.

some functions of social media are still more apt to be explored by those who are outside dominant structures,

moral panic response

adults

The differences between how various populations of youth use technology are as important to understand as the differences between youth and their elders.

generational rhetoric

allowed teens to connect with one another in unprecedented ways.

I wish people would not go first to whether technology is good or bad and, rather, start with the behavior and consider the different factors that contribute to it.

I recall my own high-school years in terms of experiences of isolation, alienation, and loss of dignity.

Music and TV are a totally different category and should not be compared to social media.

But that’s the comparison for them – social media vs. face-to-face.

Social media use is big, but maybe not very enjoyable

such as an exchange about Mimi’s term, Connected Learning, and my term, Participatory Learning — which people might not have recognized from the outside.

social media as equivalent to music

Making media may be a special event for many youth — part of a school project, for example — but contributing to the media environment in other ways may occur much more commonly.

ne basic underlying assumption in Interaction Analysis is that knowl- edge and action are fundamentally social in origin, organization, and use, and are situated in particular social and material ecologies.

No method is without theoretical assumptions

This domain, of course, is one that concerns a great many theoretical and practical persuasions, for example, symbolic interactionism, phenomenology, social psychology, and a variety of schools of therapy

Video technology

Interaction Analysis as we describe it here is an interdisciplinary method for the empirical investigation of the interaction of human beings with each other and with objects in their environment

‘how does it work?

riting rhizomatically; understanding texts as rhizomatic; and analyzing the rhizomatic linkages between texts and the talk of the research participants.

We are in desperate need of new concepts, Deleuzian or otherwise, in this new educational environment that privileges a single positivist research model with its transcendent rationality and objectivity and accompanying concepts such as randomization, replicability, generalizability, bias, and so forth—one that has marginalized subjugated knowledges and done material harm at all levels of education, and one that many educators have resisted with some success for the last fifty years

Todd May (1996) explains that Deleuze’s ontology is ‘built upon the not-so-controversial idea that how we conceive the world is relevant to how we live in it.’

Now you might ask what this discussion of subjectivity in Deleuze has to do with education and science, and I would respond—everything, everything. All of education and science is grounded in certain theories of the subject; and if the subject changes, everything else must as well

Rather than asking what a concept means, you will find yourself Deleuzian Concepts for Education: The subject undone 285 © 2004 Philosophy of Education Society of Australasia asking, ‘Does it work? what new thoughts does it make possible to think? what new emotions does it make possible to feel? what new sensations and perceptions does it open in the body?’ (Massumi, 1992, p. 8). You soon give up worrying about what Deleuze might have intended and use him in your own work ‘to free life from where it’s trapped, to trace lines of flight’ (Deleuze, 1990/1995, p. 141) into a different wa y of being in the world

permission to give up the pretense of signifying and ‘making meaning’ in the old way

Now you might ask what this discussion of subjectivity in Deleuze has to do with education and science, and I would respond—everything, everything. All of education and science is grounded in certain theories of the subject; and if the subject changes, everything else must as well.

haecceity

One form of resistance to the scientism produced by the old values of government functionaries involves accomplishing scholarship that critiques those values and introduces concepts that upset the established order. This essay participates in that resistance, illustrating how Deleuzian concepts keep the field of play open, becoming, rhizomatic, with science springing up everywhere, unrecognizable according to the old rules, coming and going in the middle, ‘where things pick up speed’ (Deleuze & Guattari, 1980/1987, p. 25).

We are in desperate need of new concepts, Deleuzian or otherwise, in this new educational environment that privileges a single positivist research model with its transcendent rationality and objectivity and accompanying concepts such as randomization, replicability, generalizability, bias, and so forth—one that has marginalized subjugated knowledges and done material harm at all levels of education, and one that many educators have resisted with some success for the last fifty years.

Deleuze's ontology is ‘built upon the not-so-controversial idea that how we conceive the world is relevant to how we live in it

The “dark” side of Rhizo14 related to many of the gaps in MOOC research that have been noted by other researchers and referenced in the review of literature. Rhizo14 participants for whom the experience was less than positive felt isolated. They felt unable to make meaningful connections despite in some cases being experienced “MOOCers.” One viewed the emphasis on community as an unnecessary pressure, which led to artificial effects, exclusion and limited learning. Another viewed the community as “ disjointed networks of pre-established subgroups. ” Another described the community as having a “ dark edge .” These participants felt that there was a lack of appropriate facilitation, and that there were inappropriate exhibitions of power and politics in the course. Some felt that the course was based on weak philosophical foundations and that the rhizome is an empty signifier. Some questioned the lack of content in the course and felt that it lacked depth and theoretical discussion. For these participants the rhizome is “ A pernicious, pervasive weed, rooted in a lot of dirt and “SH***””; “ . . .a ‘thug’ and can be very badly behaved”; “Part of one big family/ plant—joined at the hip”; “Clones of the “same damn plan t.” One respondent wrote “I knew before that the arborescent paradigm was a problem. The rhizome is a contrasting alternative, but I learned in the course that this alternative has a lot of connotations with ugly and weed-like characteristics which are not necessary for every complex or even chaotic network” (survey respondent)

Durability after foundations

This study displays all the ingredients of actor network theory 1990. There is semiotic relationality (it’s a network whose elements defi ne and shape one another), heterogeneity (there are different kinds of actors, human and otherwise), and mate- riality (stuff is there aplenty, not just “the social”). There is an insistence on process and its precariousness (all elements need to play their part moment by moment or it all comes unstuck). There is attention to power as an effect (it is a function of network confi guration and in particular the creation of immutable mobiles), to space and to scale (how it is that networks extend themselves and translate distant actors). New for actor network theory, there is an interest in large-scale political history. And, crucially, it is a study of how the Portuguese network worked: how it held together; how it shaped its components; how it made a center and peripher- ies; in short, of how differences were generated in a semiotic relational logi

t can also be understood as an empirical version of Gilles Deleuze’s nomadic philosophy (Deleuze and Guattari 1988).

All of which were the effects of a set of materially heterogeneous relations

actor network theory can also be understood as an empirical version of poststructuralism.

materially heterogeneous relations analyzed with semiotic tools; a sym- metrical indifference to the truth or otherwise of what it is looking at; concern with the productivity of practice; an interest in circulation; and the predisposition to exemplary case studies

t is obvious to most engineers that systems are made not simply of technical bits and pieces but also include peopl

A tiny handful of these suggestions subsequently get trans- muted into the much harder statements about nature that circulate in scientifi c papers (“the fi gures in the table show . . .

it is better to talk of “material semiotics” rather than “actor network theory.”

A paradigm can be understood, they said, as a culture .

Second, the actor network approach is not a theory. Theories usually try to explain why something happens, but actor network theory is descriptive rather than foundational in explanatory terms, which means that it is a disappointment for those seeking strong accounts

Actor network theory is a disparate family of material-semiotic tools, sensibilities, and methods of analysis that treat everything in the social and natural worlds as a continuously generated effect of the webs of relations within which they are located.

Gilles Deleuze and Félix Guattari Intersecting Lives Francois Dosse; Translated by Deborah Glassman

‘tool kit’,

trippy slogans

a chaotic bricolage of anthropology, fractal geometry, music theory, psychoanalysis, literature, art history, physics and military history

(‘We’re tired of trees,’ they wrote. ‘They’ve made us suffer too much.’)

their true adversary was not so much capitalism as ‘the fascism in us all, in our heads and in our everyday behaviour, the fascism that causes us to love power, to desire the very thing that dominates and exploits us’.

(Deleuze serenely put his hat back on, and walked out.)

Were they really celebrating madness as a revolutionary force?

Desire, they admit, is not always good

capitalism encourages a kind of generalised schizophrenia, a shatteringly intense fracturing of subjectivity.

more like a sprawling work of experimental fiction, a futurist epic

Freud’s big mistake, they agreed, was to see desire as something rooted in lack, as an attempt to fantasise a missing object (the mother’s breast, for example).

adventurously interpretative monographs he called ‘portraits’ and later likened to ‘buggery’:

he was adored by his students, not so much a professor as a ‘spiritual guide’.

Guattari resented ‘being strapped onto Gilles’, and felt ‘overcoded’ by the ‘perfection that he brought to the most unlikely book’. What he really wanted to do was ‘say stupid shit. Barf out the fucking-around-o-maniacal schizo flow.’

In recent years, Dosse notes, there has been a tendency to ‘de-Guattarise’ the collaboration and to canonise Deleuze at Guattari’s expense, but Deleuze always insisted on the centrality of his friend’s contribution.

Gilles Deleuze and Félix Guattari (2004 [1980]: 2

pure philosophy, and not criticism, since he sought to create the concepts that correspond to the artistic practices of painters, filmmakers, and writers. In 1968, he met Félix Guattari, a political activist and radical psychoanalyst, with whom he wrote several works, among them the two-volume Capitalism and Schizophrenia, comprised of Anti-Oedipus (1972) and

Leibniz

metaphysics adequate to contemporary mathematics and science

Deleuze conceived of philosophy as the production of concepts

Badiou declared Deleuze an “enemy of the people” and penned several anti-Deleuze articles. Under the psuedonym “Georges Peyol”, Badiou penned “The Fascism of the Potato,” because if I know anything about resisting fascism, it usually involves declaring enemies of the people and creating a cult of personality around yourself.

The two of us wrote Anti-Oedipus together. Since each of us was several, there was already quite a crowd. Here we have made use of everything that

A rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo.

love was capitalistic.

During the 1950s, Guattari was a strict Lacanian. Even his friends would call him “Lacan” as a joke. In 1964, Lacan chose Guattari as a lieutenant at the newly created Freudian School of Paris. Guattari was sure that Lacan anoint him as a “preferred partner”

Grossly irressponsible? Maybe, but it kind of worked in treating the patient.

The work was mostly coordinated through letters the two exchanged. Guattari would send notes and scribbles to Deleuze, who would compile the thoughts into what finally became “Anti-Oedipus.”

(“And the meek shall inherit the earth.”)

paraphrases their points using their own vocabularies. At the same time, Deleuze never provides an interpretation of the thinkers he is discussing; he is uninterested in hermeneutics, uninterested in teasing out ambiguities and contradictions, uninterested in deconstructing prior thinkers or in determining ways in which they might be entrenched in metaphysics. All this is in accord with Deleuze’s own philosophy: his focus is on invention, on the New, on the

“creation of concepts.”

do not bother trying to comprehend or understand the text.