If you have started looking for a mind mapping program for your school or organization, you may have noticed that there are a bewildering range of options. The majority of mind mapping vendors have little if any experience with mind mapping initiatives in academia.
Hybrid Pedagogy is an academic and networked journal of teaching and technology that combines the strands of critical and digital pedagogy to arrive at the best social and civil uses of technology and digital media in education.
Earlier this month, one of Britain’s top newspapers noticed a glaring absence on the British education scene: MOOC’s. “U.K. universities are wary of getting on board the MOOC train,” read The Guardian’s headline. Two institutions, the Universities of Edinburgh and London, have recently signed on to offer massive open online courses via the American company Coursera. Yet in Britain, said the newspaper, “there is scarcely a whiff of the evangelism and excitement bubbling away in America, where venture capitalists and leading universities are ploughing millions” into MOOC’s.
Via Robert Farrow
Salman Khan’s dream college looks very different from the typical four-year institution.
The founder of Khan Academy, a popular site that offers free online video lectures about a variety of subjects, lays out his thoughts on the future of education in his book, The One World School House: Education Reimagined, released last month.
Despite all the hype about MOOCs, hybrid learning is probably the most significant development in e-learning – or indeed in teaching generally – in post-secondary education, at least here in Canada. I am seeing many universities (13 in six months so far) developing plans or strategies to increase the amount of hybrid learning. The University of Ottawa for instance is aiming for 20% of all sections to be hybrid within five years (which its Board feared was ‘too timid’ a target.) UBC has just started a major development called its flexible learning initiative which aims to radically transform first and second year undergraduate teaching and reach out to new markets. Hybrid learning is a cornerstone of its strategy.
The daughter of Donald and Claire (Weill) Lehman, a wealthy Jewish family, Kathy Acker was born in New York City on April 18. There is some question as to her year of birth, however: the Library of Congress lists her birth year as 1948, a few sources have listed 1947, but most obituaries state that she was born in 1944. The pregnancy was unplanned, and Donald Lehman abandoned the family before Kathy was born; Acker’s relationship with her domineering mother even into adulthood was fraught with hostility and anxiety because Acker felt unloved and unwanted. Her mother soon remarried, a union that Acker later characterized as an essentially passionless marriage to an ineffectual man, and Acker was raised in her mother and stepfather’s respectable upper-middle-class Jewish home on New York’s Upper East Side.
As a girl, Acker was expected to act with ladylike propriety in this oppressive, well-to-do environment, yet she was fascinated by pirates, a fascination that continued until the end of her life. She wanted to grow up to be a pirate, but she knew that only men could be pirates. Thus Acker experienced early the limitations of gender. However, she found that reading about pirates was a way of running away from home, and she turned to books as her reality. She associated reading and writing with bodily pleasure and remained a voracious reader throughout her life.
"Although associated with generally well-respected artists, even Acker’s most recognized novels, Blood and Guts in High School, Great Expectations and Don Quixote receive mixed critical attention. Most critics acknowledge Acker’s skilled manipulation of plagiarized texts from writers as varied as Charles Dickens, Marcel Proust, and Marquis de Sade."
The first mistake of many online classes and the majority of MOOCs (so far) is that they try to replicate something we do in face-to-face classes, mapping the (sometimes pedagogically-sound, sometimes bizarre) traditions of on-ground institutions onto digital space. Trying to make an online class function exactly like an on-ground class is a missed opportunity. There's a lot that happens in F2F classrooms that just can't be replicated in an online environment, and that's okay. Better to ask ourselves what can be achieved online and what sorts of classes (or learning experiences) we can construct to leverage the potentials of the specific interface or community.
A QUIET REVOLUTION may have taken place over the last three decades in our understanding of the history of Western philosophy. So quiet, in fact, that few have noticed it. Three recent books give us a sense of the significance and extent of this paradigm shift: Examined Lives: From Socrates to Nietzsche, by James Miller; How to Live: Or A Life of Montaigne in One Question and Twenty Attempts at an Answer, by Sarah Bakewell; and The Hemlock Cup: Socrates, Athens and the Search for the Good Life, by Bettany Hughes. What has this revolution brought forth? The realization that some of the most influential Western philosophers (primarily the ancient philosophers, but also Montaigne, Rousseau, Schopenhauer, Nietzsche, and others) intended their philosophy to be not just a body of doctrines, of pure intellectual content, but to be above all an “art of living.” It is immediately obvious that, like most revolutions, this one, too, is about how we relate to the past.