Great article on the development of the perception of expertise by Reiner Grundmann
The pool of knowledgeable citizens has increased enormously between the 1960s and today. Many more people are highly educated and earn their money as ‘knowledge workers’ (Brint 2001). At the same time, as traditional ties have been loosened, people cannot rely on received wisdom and traditional ways of life. They have to make decisions about their lives themselves. This trend towards individualisation and risk decisions has been well described by Beck (1992), Giddens (1991) and others. This means that individuals are seeking expertise, and may find it being offered by non-certified experts (…) The laboratory as the site of knowledge creation, and the scientific institute which signals competence of the researcher and thus makes her a ‘certified expert’ is not the only source of expert knowledge, and it is arguably not the most important one when it comes to political decision-making
The Problem of Expertise in Knowledge Societies, Reiner Grundmann
This is one type of learning: the intake of information (…) if the intake of information ends with the intake of information, then it is incomplete. There is another form of learning that doesn’t need discovered, only recovered (…) That Intake must lead to embodiment (…) We only honor a life if we leave different than when we walked in. The only way to truly honor a life is to be changed by it (…) you take in the plethora of information being deposited everywhere you look by everything and everyone you look at (again, undisguising the world), but then you lean into it. You distill it, you parse it, you connect with the “thing” — the gift, the image, the story, the root that arches through what you are learning — and you take it in so as to shape you. You honor that gift that is now seen via knowledge, but then you allow yourself to be changed by it.
Information Intake Vs. Information Embodiment What will you do with what you learn?
Although I’m not so sure about the tone and the narrative, I like the idea of knowledge creation as the embodiment of information. I am not as sure as to if this is life’s purpose (be changed), I just think this is the only way of deciding at each instant who we want to be and how to get there.
We need to open up the meaning of the identity concept towards relations with a multiplicity, with others. Through opposition to the idea of identity as something completely closed, already formed, and static. We are subjects under construction, we are always becoming something (…) we are now going through a very complicated political era (…) Theorists are seen as speculators and their task as useless, while we let fake news and alternative facts to spread. The reputation of academics is very poor during periods of populism. We need to stop these attacks on universities, academics and experts. We need to develop a culture of respect for knowledge (…) I believe that revolution today is a fascist concept. I believe that the people calling for revolution are from the extreme right (…) I believe that at present a more preferable option is active activism, a collective commitment to creating affirmative values, rather than joining what seems to me to be a fascist restoration of the notion of revolution (…) I prefer the concept of affirmation. I propose to create affirmative values and to work together. In other words, we need to discuss the problems together (…) What is necessary is a radical transformation, following the bases of feminism, anti-racism and anti-fascism. An in-depth transformation around the types of subject that we are. And that can only happen collectively, by redefining the type of world that ours is becoming. That is the plan.
This Thursday Prof. Nelly Marda (my phd supervisor; collaborator and dear friend) will be presenting our paper entitled: “The networked studio: first cooperation, then design” at the aae2019 conference on learning through practice. The conference will be held at the University of Westminster in London on 24-26 April, 2019.
Sometimes, when we talk about learner independence, active learning or agency, we forget that this is not always for granted. Student consensus can not be considered a given. Trying out new things in a course (changing formats, layouts or mediums) produces changes that can be met with resistance and suspicion and it usually takes time until the cohort is convinced that what you are doing is actually working for them.
Student-Centered Learning and Student Buy-In article in Inside Higher Ed shows the results of curriculum change in a Biology course over a period of four years in relation to student satisfaction and acceptance. Pre- and post- course surveys show that student resistance decreased over the years and while grades did not change, the students’ perception of their gains has.
I remember that when we first introduced networked practices in an undergraduate design studio, students were terrified of the idea that their preliminary research and drawings would be published online for everyone to see. When talking about this, some expressed the fear that their ideas would loose their originality or that by the end of the semester everyone would converge to a single design idea/concept. Of course, none of this happened: in fact, it was quite revealing to see how diverse the research approaches and their respective representations actually were from a very early stage in the design process.
But there is also another interesting aspect in this article: the very fact that there was no single teacher but 13 of them. Now, I think this severely enhances the idea of a learning community. It’s not just about changing the format, it is about how you do it. By opening up the curriculum to more researchers and more teachers and by presenting the students with a course that is founded on a collaborative effort you ultimately denounce the idea of the expert and what comes along with that. And it is not by chance that grades have nothing to do with this. The very act of learning and being part of a learning community luckily can never fall into the hands of assessment.
His early work had done more than that of any other living thinker to unsettle the traditional understanding of how we acquire knowledge of what’s real
In a series of controversial books in the 1970s and 1980s, he argued that scientific facts should instead be seen as a product of scientific inquiry. Facts, Latour said, were “networked”; they stood or fell not on the strength of their inherent veracity but on the strength of the institutions and practices that produced them and made them intelligible. If this network broke down, the facts would go with them.
Founder of the new academic discipline of science and technology studies
The mid-1990s were the years of the so-called science wars, a series of heated public debates between “realists,” who held that facts were objective and free-standing, and “social constructionists,” like Latour. If scientific knowledge was socially produced — and thus partial, fallible, contingent — how could that not weaken its claims on reality? Lately, however, these debates have begun to look more like a prelude to the post-truth era in which society as a whole is presently condemned to live.
By showing that scientific facts are the product of all-too-human procedures, these critics charge, Latour — whether he intended to or not — gave license to a pernicious anything-goes relativism that cynical conservatives were only too happy to appropriate for their own ends (…) But Latour believes that if the climate skeptics and other junk scientists have made anything clear, it’s that the traditional image of facts was never sustainable to begin with.
With the rise of alternative facts, it has become clear that whether or not a statement is believed depends far less on its veracity than on the conditions of its “construction” — that is, who is making it, to whom it’s being addressed and from which institutions it emerges and is made visible.
In Abidjan, Latour began to wonder what it would look like to study scientific knowledge not as a cognitive process but as an embodied cultural practice enabled by instruments, machinery and specific historical conditions.
Day-to-day research — what he termed science in the making — appeared not so much as a stepwise progression toward rational truth as a disorderly mass of stray observations, inconclusive results and fledgling explanations (…) During the process of arguing over uncertain data, scientists foregrounded the reality that they were, in some essential sense, always speaking for the facts; and yet, as soon as their propositions were turned into indisputable statements and peer-reviewed papers — what Latour called ready-made science — they claimed that such facts had always spoken for themselves.
In the 1980s, Latour helped to develop and advocate for a new approach to sociological research called Actor-Network Theory (…) Latour had seen how an apparently weak and isolated item — a scientific instrument, a scrap of paper, a photograph, a bacterial culture — could acquire enormous power because of the complicated network of other items, known as actors, that were mobilized around it. The more socially “networked” a fact was (the more people and things involved in its production), the more effectively it could refute its less-plausible alternatives.
Latour believes that if scientists were transparent about how science really functions — as a process in which people, politics, institutions, peer review and so forth all play their parts — they would be in a stronger position to convince people of their claims
Whether they are conscious of this epistemological shift, it is becoming increasingly common to hear scientists characterize their discipline as a “social enterprise” and to point to the strength of their scientific track record, their labors of consensus building and the credible reputations of their researchers.
Excerpts from: Bruno Latour, the Post-Truth Philosopher, Mounts a Defense of Science, By Ava Kofman published in New York Times, full article available here
Critical Pedagogy is an approach to teaching and learning predicated on fostering agency and empowering learners (implicitly and explicitly critiquing oppressive power structures). The word “critical” in Critical Pedagogy functions in several registers:
Critical, as in mission-critical, essential;
Critical, as in literary criticism and critique, providing definitions and interpretation;
Critical, as in reflective and nuanced thinking about a subject;
Critical, as in criticizing institutional, corporate, or societal impediments to learning;
Critical Pedagogy, as a disciplinary approach, which inflects (and is inflected by) each of these other meanings.
Our work, the writers say, has wondered at the extent to which Critical Pedagogy translates into digital space.
In short, Critical Digital Pedagogy:
centers its practice on community and collaboration;
must remain open to diverse, international voices, and thus requires invention to re-imagine the ways that communication and collaboration happen across cultural and political boundaries;
will not, cannot, be defined by a single voice but must gather together a cacophony of voices;
must have use and application outside traditional institutions of education.
Preface by Audrey Watters. Book available for online reading here