Re: What is connectivism | |
|
Yes, Jenni I agree with you. The real challenge is deciding which are good informats. In connectivism model the responsability (response-ability) for learning lies totally on the learner. I wrote my first post in my blog introducing a story of personal responsability which can be read as a metaphor for networked individualism. |
Re: What is connectivism - cross-cultural issues | |
| I'm not sure I agree. I might have friends that I am attracted to because of their knowledge. Why shouldn't I make choices based on that? |
Re: What is connectivism - cross-cultural issues | |
|
... not to be "imperialist" about theories of learning ... Hi Joanna you (and Kevin) are right. But it's not only a question of different cultures (not only a question of "imperialism"). For any didactive activity we must take into account the learning styles and the goals of people involved. teacker.blogspot.com |
Re: What is connectivism: Personal Responsibility | |
|
Thanks Maru, I've chosen that story about Personal Responsibility also because I'm trying to identify myself with the mullah and...get a WIN instead of 'getting wet'. I certainly hope it won't be subordinated to the 'speed of the horse'. I've set a goal for this course: feeling confortable with connectivism myself as a learner and then think of my students' needs. Keep in touch, Silvana P.S. I visited your blog, very interesting. |
Re: What is connectivism | |
| Exposure, immersion, reference from others and a good dose of critical literacy, I suppose. Just like in real life. |
Re: What is connectivism | |
|
Hi Jenni a clear and concise thought provoking comment - The problem will be deciding which are "good" informants. For me the issue from a teacher/facilitator perspective is how to explicitly "teach" the key employability skill of discernment, where we all receive huge amounts of information from our connections and need to sort them into sensible meaning. For many of our students, it's also about recognising what is "valid' to meet the needs of the standards based curriculum. George mentions in his "New Structures" article the challenges of "validating information accuracy and determining quality" (page 4), albeit these challenges are somewhat further down the track after the connections have been made. |
Re: Is connectivism only about knwledge? | |
|
I agree that connectivism has a strong focus on 'knowledge' - I posted about what I see as this limitation of the theory a day or two ago. And it's an 'information-centred' concept of knowledge too, I think. I do think knowledge (in the information sense) is important - indeed, some learning is all about gaining knowlededge - but as the knowledge networks in which we move become richer and more complex, forms of learning which don't depend on gaining knowledge will become paradoxically more important. |
Re: Is connectivism only about knwledge? | |
|
Ruth said: To me, this is what connectivism is all about – using networks (be they people, technology, systems, etc) to gain understanding about something that you what to know or engage in for a particular purpose (albeit decision-making). I thought I wasn't very interested in the debate over whether connectivism was a theory or not (see this thread) but on rereading your post I feel this sentence makes it sound much more like a method or technique than a theory of learning. But maybe I'm taking this out of context, Ruth... |
Re: Is connectivism only about knwledge? | |
|
And to add to that Ruth...it individualises the experience for the learner far more than Constructivism!! Good to see you in form here!! Lissa |
Re: Is connectivism only about knwledge? | |
| I think this is perhaps the most important criticism of connectivism that I have seen. Thank you for bringing it up. I look forward to seeing a response. |
Re: Is connectivism only about knwledge? | |
|
I posted this same topic on my blog as well as this forum and here is a response that I got on the blog: I am prepared at this point, though, to accept the premise that all learning -- including how we learn to do things and how we develop attitudes, as well as how we "know" things -- cannot take place without the learner being connected to something(s). One sort of connection that I believe is important in learning anything is experience. Recent brain research has confirmed that we remember experiences, at least in part, by firing the same neurons in our brains that fired when the experience first occurred. This seems to say that we are physically connected to our experiences. It isn't hard then to say that when I ride my bike that my ability exists because through my memory I am connected to my past experience. The same should also be true of emotions and attitudes. |
Ingredients of connectivism | |
Week 1: What is connectivism?When perceiving what connectivism is, my approach is: How is learning when it is connective?LEARNING: life-wide + random + trialogical + networked + inter-cultural + multidisciplinary + distributed + immersive + worldmaking + social + meditated + wayfinding = CONNECTIVE These elements of learning will form key words for my concept map for the next phases of this course, in order to learn in a connective way, learn what connective knowledge is and to know more. http://ioncon.blogspot.com/ |
Connectivism is a theory that explains how the learner connects with knowledge | |
|
Have you ever wondered why educators are the only professionals that have to reflect about their activity and have created a specific branch in philosophy, the Philosophy of Education? As far as I know Engineers, Doctors, Business Administrator don’t have to. Diego Rojas Ajmad, a Venezuelan professor In the University of Guayana, suggested in his blog Saparapanda that “because teachers are fundamental axels of society, in which hands are the destinies of the inhabitants of a republic, and for this reason society itself requires clarity and wisdom to exercise the profession.” What I am trying so say is that finally an educator has come out and talked about knowledge and learning because knowledge and learning is what all teachers experience daily in our classroom, and finally we have a Theory of Learning proposed and discuss by the teaching community and not exclusively by psychologist , mathematics, neuroscientist, philosophers etc. (Papert was mathematicians, Piaget, Vygosky and Bruner, Pavlov were psychologist, Ausubel, doctor and psychiatry) and beyond the theory itself, this fact is going to have tremendous implications among the scientific community. I cannot answer yet what Connectivism is, I am still connecting the dots in order to form a narrative of coherence, but I can sense already that it is Learning Theory that proposes an explanation on how the learner connects with knowledge. |
Re: Connectivism is a theory that explains how the learner connects with knowledge | |
| Hi Geoff: Jen and Kyla are in here too. Fun stuff. Kayeri |
Is there an expansion of knowledge? | |
|
Several times in reading Siemens' work I see the argument that one element pushing an immediate response is the recent extraordinary explosion of knowledge. It has recently become overwhelming; so much knowledge is available that we cannot grasp it all, which is why connections are so important. It's a response to overload. I do not see greater knowledge now than ever in human history. I see more facts that are more commonly available. I may even be persuaded to see more information (which I consider as value-added facts) that are more commonly available. But I equate knowledge with wisdom (or, as Downes puts it in What Connectivism Is, a belief we can't not have -- we know it). Maybe it's just because I'm a historian. I have no trouble with connectivism as a theory, and find the argument about whether it's a legitimate theory or not to be distracting. I am more interested in looking at its core premises, and this seems to be one. lisahistory.edublogs.org (posted way too much there already) |
Re: What is connectivism? | |
|
After my last encounter with learning theories of Constructivism and Constructionism, should I be agreeing that there is one theory too many? At the back of my mind I was thinking about some class discussions around negotiated meanings in knowledge creation/construction. There are no absolutes, a few of my colleagues declared. The meaning of knowledge is shared and agreed upon and can change in a different setting and context. At best different learning theories try to explain how humans learn and aid us in our quest and understanding. When the learning theories are put under the microscope, sometimes they may not all stand up to the being the perfect theory! If you start looking for flaws, you’ll find them. Sfard's article "On Two Metaphors for Learning and the Dangers of Choosing Just One" (http://people.ucsc.edu/~gwells/Files/Courses_Folder/ED%20261%20Papers/Sfard_ER1998.pdf) (Sfard, 1998) provides a thought-provoking piece and challenges us to rethink our position vis-a--vis "old" and "new" learning theories. "The basic message of this article can now be put in a few sentences. As researchers, we seem to be doomed to living in a reality constructed from a variety of metaphors. We have to accept the fact that the metaphors we use while theorizing may be good enough to fit small areas, but none of them suffice to cover the entire field. In other words, we must learn to satisfy ourselves with only local sensemaking. A realistic thinker knows he or she has to give up the hope that the little patches of coherence will eventually combine into a consistent global theory. It seems that the sooner we accept the thought that our work is bound to produce a patchwork of metaphors rather than a unified, homogeneous theory of learning, the better for us and for those whose lives are likely to be affected by our work" (Sfard, 1998 p.12 ). I welcome the discussions and debates around "Connectivism" and would like to consider it as "learning theory" just as how I have considered Constructivism, Constructionism, and others. cheers wl |
Re: What is connectivism | |
|
Hi all, I wrote in my blog about my view of connectivism and would dearly love to hear your thoughts on that. |
Re: What is connectivism | |
|
This is what I published on my blog. I'm little bit confused about all the text to read - I can't choose now what is important for me - and the colleagues posts. So I decided to go on slowly step by step. "CCK08 - Week 1 - part I A few weeks before starting the course, I read (and translated) some documents that were available on the CCK blog. In particular I focused on two Mr Downes texts: -An Introduction to Connective Knowledge; -Learning Networks and Connective Knowledge; It is because I wanted to get an idea from the conceptual point of view, what is the meaning of Connectivism. (C.) In particular I have some considerations: I appreciate that it has been underlined that the “network of networks” (brain), cannot be compared to a computer and how the human learning considerably differs from the computational process that takes place in the memory of a PC. The process of teaching/learning is much more complex and its simplification (reduction in computational operations) is a background error. I agree with everything that was expressed by Mr. Downes but what surprised me was that, intervening with rational arguments, supported by most of his logic, he overlooked an equally important component involved in learning and interaction, which is emotional. I refer in particular to the concept of salience. Our perception, often unconscious and attention are strongly determined by the degree of motivation that we have against an object; if we need information, we try all channels to be able to obtain it. The same thing, in my opinion, happens for connective knoledge. It is considerably easier if you create an interactive level of gratifying interactions, where the person gets a role recognised and appreciated. It’s also essential to maintain relationships and create effective networks, as it is in our neural network. I don’t have the intellectual tools and competence to determine whether C. is a new theory of learning, overall now I’m tending to try some kind of C. with my students, but I think that basically a sort of C. has always existed (see the example of 747, going back in time, even the construction of the Colosseum in ancient Rome has prompted a necessary connective knowledge). At the moment I would say that C. is certainly a "strategic competence", or a “meta-competence”, which is certainly enhanced by the use of new technologies that allow for connectivity entirely original, never seen before on the Earth. But the request of the degree of connectivity cannot only give priority to cognitive products (the new knowledge) but, if it wants to feed itself and grow, it must give care to the players." |
Re: What is connectivism | |
|
I think that the comment on emotion is a good one. There are aspects of cognition we are not dealing with directly in our initial statements of the theory. Reading work like LeDoux's The Synaptic Self makes it clear that there are various subsystems that respond to different types of influences. LeDoux's own specialization is fear, so we see that used as an example in much of his work. That said - and this ios a bit of a simplification, which I'll allow myself for exposition- the role emotion is to bring the student to the door. The philosophy of allowing students to make their own decisions and their own choices means that they show up at the door already motivated to learn. I think this is recognized when you say, "if we need information, we try all channels to be able to obtain it." When the motivation is there, we don't need the various strategies needed to cajole and otherwise convince people to learn. |
Re: What is connectivism | |
Thank you for your reply and link. I did a brief search and I found a book commentary on this site, if someone else could cover the topic. |
Re: What is connectivism- emotions | |
|
Hi Stephen I find this subject fascinating, and I understand Emanuela´s apprehensions. In my classes, water cooling contacts, chats and presentations of a subject (and they are very technical matters) , I try to involve emotional representations (Histories of the old days, incidents relating to lack of skills - anecdotes after all) . Adding situational context to the content helps to connect items of knowledge and reinforces memories. John Medina http://www.brainrules.net/pdf/JohnMedina_PsychTimes_May08.pdf, explained it very clear . Thanks Diego Leal, for reminding me of him . Helena |
Re: What is connectivism | |
|
Brevity would have been better sacrificed for clarity. Take your time, and make your points clearly. Arguments that may be obvious to you aren't obvious to your readers; instead of offering a one-liner, show the reasoning and make it clear how the comment addresses the original point. Additionally, if you are going to make statements about, say, the origin of speech, please offer some reasoning or evidence for them. You write, "I believe that our complex speech capabilities have been strongly linked to a genetic mutation about 50,000 years ago." On what basis do you make such a claim? And please pause to consider the statements you are refuting. You write, for example, "Without air, where is your group?" But that is not the proposition I advanced. I questioned whether the group required any air over and above the air needed to sustain its members. With respect to the arguments regarding the properties of groups and individuals, I would like to refer you (and readers generally) to three widely separate discussions in the literature: 1. The medieval discussion of whether essence have existence. Koons. Does the colour red have an existence over and above all the separate existences of particular instances of redness? Why would we think so? 2. Gilbert Ryle, on the issue of the category error. Wikipedia. The university is composed of a set of buildings, but it would be a mistake to look for an entity with the properties of a buiulding that is 'the university'. 3. The Fallacy of Componsition. A brick wall is composed of bricks. Each brick is two inches tall. But it would be a fallacy to conclude that the brick wall is two inches tall. In general - you cannot appeal to the properties of the members in order to draw conclusions about the properties of the whole. The whole must be considered without reference to the properties of the members. To do otherwise is to engage in an indefensable form of argument. |
Re: What is connectivism | |
|
OK the longer version. Cannibalism - I do not profess to be an expert on anthropology, but as far as I am aware, this practice has been often noted in cultures which practice communal hunting and are often described as 'war-like'. Whilst some of this is undoubtedly due to demonization of enemies, or the misunderstood, it seems to contradict your assertion that "Entities that are cannibal (and that includes human cannibals) will find it less good to hunt in groups." You also assert that "Entities that depend on stealth, surprise and cunning (and that also includes some humans) will find it less good to hunt in groups.", to which I would just like to mention "lions". They hunt in groups, use stealth, surprise and tactics, which I think is a reasonable approximation to 'cunning'. Thus, I do not find that your exemplars fit your argument. As a side note, if you had spent more time and space elaborating on your answer to Joe, it is possible that any misunderstanding of your point to which I have fallen prey may have been avoided. On the matter of inferring from one type of entity to others, such as from the bee to other social creatures, I find your assertion that such an inference is incorrect to be troubling. Whether cognitively or subconsciously we model systems. The model is of a completely different type to the entity being modeled. We then draw inferences in the form of hypotheses and test them to test the validity of the model. To suggest that doing so is wrong seems to undermine most academic activity. Taking the bee and its hive as a model for highly connected communities with individuals taking on different roles, and drawing inferences from the behaviours of one to form hypotheses about the other strikes me as not only a correct thing to do, but almost a necessity. On speech, a recent piece on the matter shows it to be less clear than the earlier results of which I was aware, but nevertheless it still appears to show that there is a genetic link. The New Scientist article on the FOXP2 gene expresses it better than I can - the date for the mutation seems to be quoted as being within the time frame of 30,000 to 200,000 years ago depending on the source. As for the group/individual issues, and your supplementary reading suggestions, I suspect we have a fundamental difference, whilst, perhaps, sharing some pragmatic philosophical positions. If your concluding remark were correct, the scientific and engineering practices of analysing a system in terms of its parts and how they interact could never produce a defensible argument, or analysis, of the whole. Now, I would argue that there are clear cases where the reducionist approach works. There are also cases where it appears not to work, due to complexity. The same holds true for communities of people - if you are somehow able to examine the motivations, physical and mental properties, and inter-connectedness of the individuals, it is perfectly valid to draw conclusions about how they behave en masse - the error comes when conclusions are drawn without analysing all the elements of the system. However, I would certainly agree that there needs to be a degree of holism. In practice, I always look to see what the system under investigation is a part of. No system exists in isolation (except purely platonic ones, of course) so in order to understand it and draw any conclusions about it, you need to have some understanding of the larger picture. You cannot, however, have a complete understanding (except for trivial cases) of a component, the whole, or the super-system. If I want to gain understanding of, say, the mathematical relationship 2+2=4 I cannot do so without reference to the properties of the members. I do not believe anybody can, but I am willing to be proved wrong. If I have a group of people who are all ardent football fans, working in some office, I cannot draw sound conclusions about how they will act when the world cup is on, unless I have previous experience as a wholeof this group under those conditions, unless I know about their individual properties. Your assertion says that I cannot use those properties 'is an ardent football fan' when drawing conclusions about the group. I assert that not only does doing so provide a better analysis, it also constitutes a highly defensable argument, as opposed to ignoring these details, which produces an indefensable one. As for the category error, presumably you would argue that it is incorrect to look for properties normally found in the individual in the group, and vice versa. Certainly individuals are not per se groups, and legal aspects aside, groups are not individuals. However, they do share much in common, and can provide valuable insights into each others properties and behaviours. I would agree that it is incorrect to say that a group has a personality because an individual has a personality, but there is nothing wrong with looking to see whether a group has a personality because groups have many similarities with individuals, and individuals are observed to have personalities. Dogma, I would argue, is not the friend of academic enquiry. |
Re: What is connectivism | |
|
First, > it seems to contradict your assertion that "Entities that are cannibal (and that includes human cannibals) will find it less good to hunt in groups." I was not asserting a universal generalization. To make that clear, read my sentence as follows: "Entities that are cannibal (and that includes human cannibals) can find it less good to hunt in groups." in a similar, my example regarding hunters that use stealth was in no way meant to imply that all animals that use stealth hunt alone - that would be an absurd and incorrect reading of my statement. My examples were simply that - examples. It is quite uncharitable to treat them as anything other than that. Second, > On the matter of inferring from one type of entity to others, such as from the bee to other social creatures My objection was not to inferring from one type of entity to another, it was an objection to inferring from bees to another. That's why I asserted that bees are very unusual. Recall that the original statement was, "Consider a threat to the beehive, one bee is helpless, the swarm is a whole different story." The status of a bee when isolated from the hive is very different from that of a human who is isolated from society. Third, > it still appears to show that there is a genetic link. As I said, "Certainly, the capacity for speech is innate - otherwise we would not be able to speak at all. " But that is very different from showing that the genetic mutation is question was preserved in evolution because it enabled speech. The FOXP2 gene, the subject of the article you site, is also present in birds, which do not have a language. So it may be necessary, but it is not sufficient, for language formation. Which makes it unlikely it was retained because of language formation. Why would we develop such a trait, then? Well, FOXP2 seems to be implicated in modulating synaptic plasticity, neurodevelopment, neurotransmission, and axon guidance. All of these favour species survival. Any one of them is a better explanation than language for our retention of the gene. Fourth, you say > the scientific and engineering practices of analysing a system in terms of its parts and how they interact could never produce a defensible argument I am not objecting to the analysis of the behaviour of a system through an analysis of its parts. I have no problem with such a procedure, and as you suggest, in simple systems, at least, a reductionist analysis will offer a remarkably complete understanding of the system/ What I am objecting to is the practice of asserting that a system has a certain property based on the assertion that some of its component parts have that property. The inference from the existence of the properties of the members to that of the same property as a propert of the whole is invalid. That does not mean that you can make no inference regarding the properties of the members. It simply means you cannot make that inference from those properties. Or as you say, correctly: presumably you would argue that it is incorrect to look for properties normally found in the individual in the group You cannot argue that I am wrong about types of things, merely because "they do share much in common, and can provide valuable insights into each others properties and behaviours." You say, "but there is nothing wrong with looking to see whether a group has a personality because groups have many similarities with individuals, and individuals are observed to have personalities." There is nothing wrong with considering this argument by analogy. However, I think you'll find that, on closer inspection, groups and individuals are very different, and different precisely in the ways that matter. For example: - groups are composed of people, but people are not composed of people, they are composed of cells - the members of groups communicate with each other using language, by the members of people (cells) communicate with each other using electrical signals - the members of groups have rights; the members of people (cells) do not - the members of groups can live on if separated from the group; the members of people (cells) cannot I could go on, but you get the idea. Groups are very different from people. Different enough, I would say, that basing an analogy about 'needs' and 'wants' from humans to groups is very weak indeed. It would be like arguing that necause a neural cell has an electrical charge, a human has an electrical charge. That's not dogma. That's physics. |
Re: What is connectivism | |
|
After doing all of the readings I have the following observations: George Siemens on "Connectivism: Learning theory or Pastime of the Self-Amused?" Language is technology but with ideology (stereotypes/filters). Language is needed to learn thus learning occurs when communicating. The more ways to communicate, the more learning. However, I do point out that it depends on the subject. Physical activities for workers that do things with their hands (assembly line work, manual labor, object handling) may not. I have seen simulations of objects that allow a user to see and interact with the object (pistol) in an LMS, but ultimately, the proof of the learning is the ability to do something with the object in the real world. In the tele communications world, my company runs web events that instruct the students (with whiteboards) and then allow the student to "dial in" to the switch and configure it according to a lab exercise. I agree with his observation that acquiring learning does not equal learning. Often learning does not occur until conversations happen around the knowledge or you use it. I found at grad school that I would acquire knowledge, and then have no one to bounce ideas off of. I could not be sure of having an intellectual conversation in the student pub. Using Learning 2.0 tools, I can validate or refute my ideas as quick as I can log on and find a group in that subject. The "Teens and Social Media" report and "Media Multitasking among American Youth" offer interesting observations however I question the final statistics because all of the statistics revolve around self-reporting. As an information architect, I often find people say one thing and do another. I would consider this study as a "tentative" status. I would suggest a follow on study is needed where a researcher actually has to watch the teens do whatever it is they are doing. Obviously more expensive but using these initials stats, we can figure out the user groups then select a dozen for each group to really see what teens are really doing. If anything, if we could get teens watching 1/2 as much TV and spending that time doing homework (self-study or online), just image what the grade improvement could be! It would also be interesting to do a similar study among adults. My company does it for our workers to determine process improvements. This course is "forcing" me to use some social software that I have not yet needed to use for my two jobs or personal life (Moodle, Google Maps overlays, Second Life, Open ID) I have used many of the others. The key to making the learning experience work successfully is trying to manage user names/passwords and learning the new software. The less time having to "waste" time learning new software, the more satisfying the experience. Thus, software should be as intuitive as possible. I have been spoiled by operating in the SharePoint 2007 environment for one job and Desire2Learn Learning Management System for the other. Thus, I have not been forced to go to different software for each aspect of social interaction that I need. My company is toying with the idea of how to create the virtual Office environment for the 50% of our employees that work from home/remote offices. Can SharePoint pull it off, or do we need to go to Second Life. Perhaps it is a melding of the two? (Sorry, there is no Innovatia island yet.) Ursula M Franklin, a professor at the University Toronto, Wrote "The Real World of Technology" in 1998. She talks about the modern interconnected world that was watching a lot of TV. This created pseudo communities in which people become identified with events elsewhere in the world and become mobilized in some way because of that. This comes at the cost of the home community, much in the same way that Barry Wellman talked about the subject in "Little Boxes, Glocalization, and Networked Individualism" Franklin then goes on to talk about pseudo realities where the immersed person then becomes totally immersed in these new realities. This can be for the good and the bad. It is good, if you learn from it, but bad if it comes at the cost of other aspects of your life i.e. becoming addicted to reality shows instead of interacting with your family or friends. Note that Franklin first wrote this in 1990 at the height of the CNN effect and prior to the wide-spread internet. |
Re: What is connectivism | |
|
Hi I have posted 2 comments on my blog, teacker. Both of them refers to my own experience. Can they be an answer to the question posed (what is connectivism?)? The first one is a reflection on my learning mechanisms, referring to a very recent experience: "In the last 3 days, the very first ones of the cck08 course, I have attended the Word Computer Congress ..." (read all ... if you like). The second is a description on how I feel that my mind works: "Many years ago - 25? 30? - I read somewhere the expression "cognitive matrix". From then on ..." (read all ... if, as I hope, you like). |
Re: What is connectivism | |
|
Hallo, I can connect to Moodle only early in the morning (my morning), when America is sleeping, cause some bandwidht trouble.On Friday, I wrote another piece of thought. I wish you all a good Sunday. |
Re: What is connectivism | |
|
phenomenalism schism embolism mechanism autism |
Re: What is connectivism | |
yeah yeah...-ism's in this context creationism Zoroastrianism capitalism communism feminism pacifism Other words ending in -ism for some other reason. prism organism IMS no wait...the last one might involve a system of belief too. |


)

Perhaps knowledge is more interesting in the context of connectivism since it applies to ALL three levels of Siemens' presentation, slide 10:
(a) Neural-Biological,
(b) Conceptual, and
(c) External-Social,
while skills are more related to (a) and attitudes are more related to (c) ?