culture

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The Digital Culture and “Peda-Socio” Transformation

The Digital Culture and “Peda-Socio” Transformation

The internet and computing (as technologies) are no longer tools, but have been integrated into human communication. They have become a part of the communication and is a part of meaning creation. Such technology is now more the environment than the tool. 

Snyder asserts that young people are immersed in the digital age – where technology is the norm. Why then, she asks, are adults not learning from children how to integrate digital culture into schools? Data shows that 89% of students find school boring. A similar percentage are actively engaged in online communities. 

The lure of online communities is the ability to create an identity and explore an online life with people from around the globe. Through imagination, young people are engaging in a “reality” where they are able to ask questions, foster social relations and develop knowledge.

Considering this reality of life outside the school, in which youth are actively and captivatingly engaged in social networks, creation, exploration, self empowerment and identity development, we begin to see that youth have both the motivation and the skills to connect and learn. 

This is a motivation that is crucial to understanding and improving learning. Snyder claims that educators need to explore the implications for learning and digital citizenship which are beyond the classroom and school’s borders. This relates back to how young people see technology – as a part of the process of creating meaning.

The idea of studying technology in education (when technology is perceived as a learning device) is too limited. The growing importance of cyberspace reinforces the divide between schooling and society. Young people are creating new connections, networks and resources for learning that mirror 21st century life.

This is the thrust of Synder’s view – that technology has an integrated role in society. Following a constructivist theory framework, we are co-creating our realities together alongside technology.

Through this co-construction we give meaning to our realities, resulting in common language, symbols, values, behaviors, norms, and understanding. As learners, we make sense out of our world by analyzing and synthesizing our experiences in an attempt to give meaning. The elements that contribute to our sense making process are those parts of an event or experience with and through which we interact and act. In contemporary society, technology and media have become a part of this social interaction process. 

Technology is changing our behaviour and perception, influencing the way we socially construct digital culture of meaning. We are shaping, and are shaped by, the technology we use.

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The Triforce of Gamer Knowledge

http://www.youtube.com/watch?v=yNZeMKZRIZ4

The Triforce of Gamer Knowledge

Computer games are fun and gaming is an important aspect of digital culture. The best part about computer games is that when we play, we learn!

This video was made as part of my Masters in Education studies at Griffith University, Queensland, Australia.

Full references, citations and the supporting paper can be found here:

http://griffith.academia.edu/DavidSmeaton

Contact me or learn more about my other videos, studies and academic writing.

about.me/davidsmeaton
davidsmeaton.wordpress.com

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A New Culture Of Learning

A New Culture Of Learning

John Seely Brown is quickly becoming a bit of an academic rolemodel for me. The ideas he presents are in step with my own thinking. My research is going to look closely at his works and apply some of his theories directly to gaming – particularly Minecraft. Brown and Thomas’ book is an exploration on learning in the digital environment. Arc-of-LIfe Learning – Brown begins his exploration by looking at some examples of learning. A few case studies are used as an illustration of how learning has been achieved beyond educational institutes. Kids and adults have shown that they are learning through interaction, discovery and having fun.

Briefly, A New Culture Of Learning begins with some discussion about culture and how culture shifts due to technology’s influence. Traditional ideas (such as the classroom) are a mechanist approach where learning is a series of steps to be mastered. The focus is on the end result, the product, not the process of learning. This view is obsolete and, according to the book, a more environmental view (including digital networks) should be taken. These learning environments promote a more organic learning process. The crux of this book is the very idea that technology has created an avenue for a new culture of learning to develop; a more environmental, holistic learning approach with technology as an ingrained part of that learning.

To achieve this goal, there must be change. The infrastructure of the internet has grown exponentially faster than any technology advances before it. The biggest realisation is that culture has changed from static (information as a one way street) to a participatory medium. Information shifts and changes as we interact with it, share it and remix it across the internet. We participate and interact with knowledge in a way that has never been possible before.

The result is a new way of learning. Through play and imagination we can change how we think of the learning process. No more memorising. Instead, information absorption through the process of engaging with information and the world around us. Playing is a powerful learning tool.

Enter here the collective. I like this word … collective. It’s not community, it’s not collaboration. It’s more like bees in a hive. There’s a certain busy buzziness and “many as one” feeling to the word. The collective is a way to describe how we interact as online groups. The focus is on original content. Through peer-to-peer learning we can share and compare information and learn from each other. Skills and talents are unleashed as a kind of peer amplifier. From this emerges a collective in which we share knowledge and produce original content.  Creating and moulding information.

There’s no middle or core in a collective, and collectives improve with size and diversity (they scale well). participation doesn’t mean contribution but can be as simple as following a conversation, liking a blog post or “lurking” in a group that is creating something interesting. Collectives are innovative.

Indwelling

When a gamer plays a game hundreds of times they become familiar with the practices and ideas and processes of the game. It becomes engrained. The same happens with any form of action that is repeated continuously. This is referred to as indwelling – where a practice or idea becomes second nature. It’s an adaptive process, meaning that the habits learned are flexible and responsive to change. This relates to the notion of tacit knowledge, which comes from a lifetime of experience doing something which has become second nature. It’s knowledge that wasn’t explicitly learned, but has been acquired.

People who play games or spend time online are indwellers. They develop vast amounts of knowledge an information.

Gamer Disposition

As well as indwelling, gamers have a “gamer disposition”. This disposition is using resources and experimenting to find solutions to problems inside a game – such as a way to complete a task. However gamer disposition isn’t always about the most efficient way of completing a task. Sometimes gamers look for the most unique way, or elaborate way. Having solved the task already, they might repeat the task to complete it differently.  Sophisticated solutions are often preferred over routine ones.

Gamer disposition characteristics are

  • Keep an eye on the bottom line – gamers like to improve. They like to be evaluated and compared to other gamers. 
  • Understand the power of diversity – games require teamwork, so teams have a mix of talents and abilities. Gamers don’t think about how good they are but think about how good the group is and their role as part of that group.
  • Thrive on change – games aren’t static. If they were, gamers would lose interest quickly. The seek out change.
  • See learning as fun – this is a key characteristic. Games require learning and gamers love to learn the rules or systems involved in a game. As well, they love to solve puzzles and overcome obstacles (a core tenet of gaming). They convert knowledge into action.
  • Live on the edge –  gamers seek out alternative methods or strategies for completing tasks. They aren’t satisfied with mundane solutions, but try to find elaborate ways of finishing tasks. They desire to push the boundaries in order to discover something that deepens their understanding of the game.

Finally, Seely Brown and Thomas put together their thoughts in the form of knowing, making and playing. Experts know everything about their given topic. The understand the ‘what’ their topic is about. They don’t just know information, but they have a deep understanding (often through practice) of their area of knowledge. By doing something, such as hands-on activities, people are making. Building, creating content and making connections gives meaning to content and information. They are learning by doing. Finally, is the importance of play. The idea of ‘playing’ is a recurring theme in Seely Brown’s work. Through play we are able to discover and experiment, fail and test outcomes. It’s problem solving, or as Seely Brown explains it, riddling one’s way through a problem.

The world, they say, is constantly changing. This represents a state of flux which is a good thing. Flux inspires the challenge to learn and acquire knowledge. Through the many ideas brought together in the book (indwelling, playing to learn, collectives and imagination) the internet – and gaming – creates a space where new culture emerges. It’s a culture of collective inquiry that harnesses information and transforms it into something we can play and experiment with. This environment is a place which demands imagination because “where imaginations play, learning happens”.

Note: Due to time constrains, this is an abridged review and doesn’t encompass the entirety of the book.

Addendum: Apologies to readers of this blog who might have been mislead by any statements in this blog that have been poorly attributed; particularly the last comment “where imaginations play, learning happens”. When I wrote this book review, I didn’t use quotation marks around this statement, which implied that I had said it myself. This is not the case. I had simply forgotten to attribute it correctly. I have quoted other points from the book itself, but failed to quote this one (and also mis-quoted the authors by saying ‘imagination plays’ instead of ‘imaginations play’). This was unintentional. For a full reading of the twitter discussion that followed from a failure to correctly attribute a quote, see the pingback in comments below.

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Teachers, Students, Digital Games: What’s the Right Mix?

Teachers, Students, Digital Games: What’s the Right Mix?

There’s lots of buzz around computer games in education now. Various studies are being conducted to ascertain how much access kids have to computers, how often they’re being used in class and how effective games are as a learning tool. 

While more and more teachers are starting to use games in the classroom, there’s concern that tech resources aren’t being used effectively.

What’s more important is drawing a line between “educational games” and everything else. COTS computer games (according to Zichermann) are much more suited to educational purposes than education-centric games. 

Further, this kind of analysis doesn’t consider related factors such as social networking, which is a natural extension of modern gaming culture.

The shift away from an educational focus is gaining momentum. Even Prensky, known for his loathsome “digital native” theory, acknowledges the attitude that learning is becoming a background to achieving goals. This is the direction which education should be taking – how are students learning beyond classroom walls? By playing games, sharing and socialising, and being a part of a community, students are learning valuable knowledge and skills … which is secondary to having fun and hanging out.

The best learning occurs when we forget we’re learning at all.

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Online Social Networking as Participatory Surveillance

Online Social Networking as Participatory Surveillance

Albrechtslund discusses the notion that online social networking is a kind of participatory surveillance. In doing so, he redefines the concept of surveillance and develops his analysis for how it is both participatory and mutually beneficial.

Albrechtslund identifies cyberspace as a spacial metaphor for the internet. There are similar related analogies such as global village, information highway, world wide web, etc. The spatial discourse relating to computers is an attempt to organise and classify the internet. However the internet is not hierarchical and is not constrained by the same laws as physical space. Therefore the internet cannot be described in terms of classic organisation. 

Furthering the non-linear view of the internet, Albrechtslund notes the interrelated space between the cyberspace and physical space. In such, it’s demonstrated that social network is not only an online practice.

Digital society has a number of key issues to be considered. One key issue is that of persistency. All information, including relationships, is stored online indefinitely. This is a consideration relating to social practices being no longer temporary, their organisation and audiences. As well as persistency, social networks are a mediated public space characterised by their searchability, replicability and invisible audiences. Searchability refers to information being made available through keywords and phrases, allowing for collection and sorting of information. Replication is the ability to detach communication (including pictures and video) from its original source. It can be perfectly reproduced, altered and put into other contexts (remixed). Lastly there’s the notion of invisible audiences. This concept is the idea that although we may have an intended audience (friends and family) there is a larger potential audience – everyone with access to the internet. 

Redefining Surveillance. Albrechtslund takes the traditional notion of surveillance and changes its purpose. Surveillance is commonly used in a hierarchical sense – the watcher and the watched – or as data collection. However social networking has created an environment where people are willingly publishing this information online. It’s free for all to see and collect. This, Albrechtslund claims, is empowering. It’s a form of social and playful surveillance. Simply put, it’s exhibitionism. 

This explains the moral panics, conspiracy theories and dystopian views of digital culture – the people who don’t understand why anyone would engage in online social networking and willingly share personal information. 

Thus, surveillance can be seen, in a social networking sense, as a mutual horizontal practice. Instead of top-down, hierarchal surveillance, people are able to watch themselves and their friends, family and acquaintances. This empowers participants, builds subjectivity and promotes sharing. Albrechtslund calls this mutuality – participatory surveillance.

  1. user empowerment
  2. social networking as space sharing
  3. mutuality

As already noted, participatory surveillance is a kind of empowering exhibitionism. It’s the self construction of identity and a tool used to rebel against shame associated with not being ‘private’. Exhibitionism is a liberating force against the refusal to be humble. 

I like this idea. We socialise with strangers and construct identities (both real and anonymous). We move from passive to active by participating in culture creation and sharing. This sharing should not be underestimated, since it is the core of how social networks function.

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Beyond New Literacies – D. Wilber

Beyond New Literacies – D. Wilber

The world, according to Wilber, is constantly changing with the development of new technologies. As well, there’s a rise in new language and literary practices born of technological change. The concern is how to analyse such rapid development of technology within that literacies framework.

The field of new literacies is the focus on how technology and tools shape language and literacies in daily life. The emphasis of such study is on what makes literacies ‘new’ in an environment of constantly changing tech tools. Wilber considers how such tools exploit global networking together with cutting edge software and hardware.

Today, technological change happens so rapidly that the changes to literacy are limited not to technology, but rather by our ability to adapt and acquire the new literacies that emerge.

New literacies must be studied as soon as they emerge, while they’re being adopted and taking shape within people’s lifestyles. New literacies are able to traverse all social spaces from education, family, leisure, work, public and private life. 

New literacies can be defined as ‘tech stuff’ and their ‘ethos’ – referring to the spirit or the way in which the technology is used. New technologies lend themselves to an ethos which is participatory , via collaboration and open sharing of information online. Fluidity is also emerging as an ethos of new literacies as texts are remixed, reshaped, mashed up and added to. One good term (not mentioned in Wilber’s paper) is ‘forked’, where a project or text is split into different forks or streams. The result is a shift in power and authorship from academic to social and challenges notions of expertise, legitimising the notion of ‘amateur’ experts.

Participatory culture is the method in which users participate in pop culture and new literacies. This is achieved through avenues such as fan fiction, gaming and online communities. Such literacies result in the creation of original texts, organising, editing and publishing. The result is a challenge to how texts are viewed: what is a text? how is it created, shaped, re-shaped and so forth? New literacies also move into the conventional notion of space – our personal lives, work, popular culture, forums, anime, fan fiction, etc. 

There exists much tension between traditional literacies and new literacies. Studies have looked at how chools attempt to use social networks – combining traditional literacies with new literacies. The results show that technologies don’t always foster new literacies (especially in an traditional literacies context). It supports the notion that technology is often shoehorned into the classroom (producing traditional literacies), despite educators’ best interests to create new literacies.

Taking the view that new literacies can be transformative, technology has the ability to reshape education, taking it into new literacy spaces. Education itself can be remixed with new media and emerge as a new digital space. Vasudevan’s study on “digital geographies” observers the effect of new literacies on participants – who are shaping and shaped by the space around them and tech tools that they use. 

Conducting further research into digital culture, society and technology affords a chance to look at how new literacies are transformative – how media, technology and information shape our lives and are, in turn, shaped by us. 

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