This document discusses open and collaborative models of learning, knowledge production, and education. It emphasizes learner-centered approaches where learners decide what, when, how, and how quickly to learn. Peer-to-peer interactions and social learning are important. The document also references concepts like autopoiesis, the commons, commoning, open knowledge, and constructing diversity in forms of socialization and knowledge production. Overall it promotes collaborative, relationship-based models of learning and knowledge validation that are open and distributed by nature.

2. Not just OCW's and Moocs,

3. Openup Ed recommendations:
Other pedagogical models... referring to a learner centered approach,
where it is the learner who is put central. In those pedagogical models
the learner decides what to learn, when, how and what pace. Here the
non-formal and informal networked learning and social learning have
a place, as the learning has to be organised bottom-up. Learners need
to be involved in the whole process and for example also take on the
role of co-producers and even as coach.

4. Does the lack of peer to peer interactions stand as
an explanation of high drop-rates? (Stefan
Stürmer)
Shoud we limit to fast friendship experiences?
What could a change of paradigm do for us?

5. Henri Lefebvre: Right to the city

6. Right to the city
● The right to the city is far more than the
individual liberty to access urban resources: it is
a right to change ourselves by changing the
city. It is, moreover, a common rather than an
individual right since this transformation
inevitably depends upon the exercise of a
collective power to reshape the processes of
urbanization. The freedom to make and remake
our cities and ourselves is, I want to argue, one
of the most precious yet most neglected of our
human rights (David Harvey, 2008)

7. Humberto Maturana and
Autopoiesis

8. ● The term "autopoiesis" (from Greek αὐτo- (auto-), meaning
"self", and ποίησις (poiesis), meaning "creation,
production") refers to a system capable of reproducing and
maintaining itself. The term was introduced in 1972 by
Chilean biologists Humberto Maturana and Francisco
Varela to define the self-maintaining chemistry of living cells.
Since then the concept has been also applied to the fields of
systems theory and sociology.
● The original definition can be found in Autopoiesis and
Cognition: the Realization of the Living (1st edition 1973,
2nd 1980):

9. María Gúdula: Bosques comunales

10. Bilikiss Adebiyi: Wecyclers

11. Wecyclers project, in Lagos.
Creating a network of communities working together
to address issues of health, wellbeing and urban
resilience in Africa’s largest city.
The Guardian: By placing an otherwise out-of-reach
municipal service into the hands of citizens, Bilikiss -
the woman who started the project- has created a
simple, open and accessible model of income for those
living and working in the informal setting of the slums.
This is a low-tech but high-impact solution, and it
works from the ground up – literally.

14. Nope: She is Elinor Ostrom
Nobel Prize of economy 2009

15. The commons, repeated Ostron (1990), are not a thing,
but a form of management which fails when the
community that supports them and is maintained by
them is not supplied with efficient rules to, among
other threats, protect themselves from corporate
interests, state agents and free riders.

16. If the notion of public goods was related to free access, that of
commons should be explicitly associated with diversity and not
only to free access. It would be important, then, just not to share
goods equally, but to create the conditions to prevent the
interruption of production processes and the diversification of
knowledge. This means that the “goods” we want to protect are
not only knowledge, but the plurality of forms of socialization it
promotes.

17. Commons as a radical concept
Commoning is a radical concept
because it goes back and forth to the roots,
because it insists upon the active, knowing
participation of people in shaping their own lives
and meeting their own needs.

18. Commons as a “Mode”
Commons are not things, resources or goods; they are a mode
of seeing, a mode of doing which lets us focus on the organic
fabric of social structures and processes. Excessive attention
to the physical resources or knowledge that a commons relies
upon can distract us from its beating heart: the
consciousness of thinking, learning, and acting as a
commoner

19. What kind of participation?
A commons is not just about allocating a common-
pool resource, something that a computer
algorithm could arguably achieve.
A commons requires active, ongoing participation
with others in implementing and maintaining a
shared purpose.

21. Hacking the author
Hacking the world is not only about inventing new possibilities
of inhabiting and transforming it, but also to return to the
commons all that has been abusively patrimonialized by
states and markets.
The first hackers, back in the 1960’s and beyond, invented the
quadrature of the circle: to be an author there was no need
to be a proprietor, given that one could only reach the
position of creator of something in the very moment when it
was donated.

22. Hacking the community
One single academic hacker is nobody without the community,
which educates him, provides new information and inspiration. It
is a wide community of people who use internet to communicate,
share ideas and sometimes cooperate.
What turns this into an exceptional cultural, political and
technological phenomenon are the resulting forms of organization
of knowledge.

24. Patterns of Commoning: The Fork
A fork is produced when part of the community involved in the
development of a project decides to opt for another alternative, to
separate from the dominant criteria.
When that happens, dissidents are entitled to take all the codes
which they use to share until then. Free software then is always
open to all its possibilities, always turns out to be a beta design, a
prototype incarnated by a non identitary community.

25. Patterns of Commoning:
Recursiveness
Projects which learn from their mistakes are recursive, something that children
do naturally, sometimes in order to imitate adults. Nevertheless, here we are
interested in the notion of recursiveness when it applies to systems not
people or simple projects. In such circumstances, we say there is
recursiveness when not only is the functionality of the device preserved, but
also its moral integrity or, in other words, when the protocols and the code
are responsible for preserving the values that sustain the project, i.e. the
community.

26. Education amongst all
We call common education a form of distributing knowledge that
must happen amongst all. The condition of “amongst all” is
different from the “for all” that is characteristic of public goods.
Common education is not better or worse than public or private
education, it just brings about a different mode of doing things...
It is built from other practices and perhaps different materials, and
the way in which knowledge is validated is also different.

29. What is IEDRA?
Something relational, distributed, horizontal,
collaborative, inalienable and recursive

32. Autonomy
to produce,
multiply,
and validate
knowledge.

34. So, What's the point?
I guess it has to do with working to construct and
preserve this plurality of forms of socialization, this
diversity of ways of learning and ways of producing
and validating knowledge...

35. The commons paradigm helps us recover some elemental
human truths – that we learn to be individuals through
relationships and that autonomy itself is nested within a web
of relationships. Autonomy can only be learned and lived
through relationships, and commons provide an appropriate
framework for this to happen..

36. As the Nguni Bantu
expression “Ubuntu” puts it:
“I am because we are”

37. Thank you for your attention