When we have never been human, what is to be done?
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This document discusses posthumanism and networked learning spaces. It makes three main moves: (1) Humans are made in association with microbes and others, (2) Sociomaterialism recognizes that all entities are fabricated through interactions, and (3) This implies responsibilities in our relationships that warrant further investigation. The document advocates considering how framing of networked learning can establish patterns and templates that shape what comes next.
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When we have never been human, what is to be done?
- 1. When we have never been human, what is to be done? (Haraway,2006) Post humanism In networked learning spaces Ailsa Haxell Auckland University of Technology ailsa.haxell@aut.ac.nz
- 2. Tēnā koutou, tēnā koutou, tēnā tātou katoa Ko Waitemata te moana Ko Rangitoto te maunga Ko Ngāti Pākehā te iwi
- 3. http://www.tlc.com/tlcme/how-much-bacteria-are-really-on-your-kids-hands/ First move; Beings made in association “To be human, is to be outnumbered by our microbial ‘mates’ at a rate of 10 to 1” (Ray, 2012). Arguably, we are more other than not.
- 4. Second move; Sociomaterialism at play Just as we are made in association, so are others. Fabricated, layer upon layer (Latour, 1993).
- 5. http://www.crochetspot.com/crochet-pattern-computer-mouse-toy/ Technologies similarly, both “made” and “making” in association (Latour, 2005).
- 6. “This is not some blissed out technobunny reality being played with here. It is a statement that we had better get it – for this is a worlding operation” (Haraway,2006)
- 7. Third move; accountabilities and responsibilities “Ko au te awa, ko te awa ko au ko.” I am the river and the river is me.
- 8. Accepting the first movement - that we are all made in association, and accepting the second movement - that there is continual movement in our interactions, both shaped and shaping, then our relationships warrant further investigation.
- 14. How we frame [networked learning] matters. As performance grooves or patterns are laid down and repeated, they provide a kind of template or limit to what can come next. Bigum & Rowan, 2004, p.223 Photo shared under creative commons license c))http://farm2.static.flickr.com/1039/571188847_4c0e11a14c.jpg
- 15. When we have never been human, what is to be done?
- 16. If you were to pluck out the centre of the flax bush, where would the bellbird sing? If you were to ask me, "What is the most important thing in the world?" I would reply, he tangata, he tangata, he tangata.” https://en.wikipedia.org/wiki/New_Zealand_bellbird
Notas del editor
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- Thrice greetings, greeting to you all and to myself My place in the world is situated I affiliate to the Waitemata, the waters of stars And to Rangitoto, my mountain,
- For readers of Bruno Latour, you may recognise a further fingerprint of his thinking here.: In The Pasteurization of France Latour suggests we might learn a lot from microbes if we listen to them. While attribution of the discovery of penicillin is to Pasteur, arguably microbes learned it first. Pasteurisation provokes consideration for situated learning. There are different learnings to be had by penicillin sensitive microbe, artisan cheesemakers, or chemists. .
- Our knowledges, practices, all cloaked within relationships, enveloped or fabricated as Latour describes them, inside of particular times and place.
- Our technologies, our practices, all fabricated. Purposed perhaps for one space but appropriated for others. And this just begs the question: just what is going on?” In applying this to networked teaching and learning, what might this entail?
- Latour claimed in we have never been modern that: “We are not exotic, and ordinary others they are not exotic either. They are like us” (Latour, 1993, p127 ) But what if we are different? This is the Whanganui river in NZ. In 2012 was legally granted personhood status. The legal case sought protection of the river it did not seek ownership as a land claim might have. The people of this place claimed whakapapa with lineage to Rangi (the sky father) and to papatuanuku, the earth mother.
- A political statement if there ever was one. It brings ideologies of left and right into contested space.
- The concept of whangatanga, of collective responsibility , shared and which spans generations, provides marked contrast to conceptions predicated on individualism. And when does forever start or stop?
- How might I account for actions I do not even know I am party to? This Iographic timage provides a (re)presentation of an alternate reality that mightonly be glimpsed. This particular image is generated by software tracking movements tracing my writing as experienced by my laptop tracking pad.
- Our technologies begin to appropriate us. Oddly reified when detaching practices from the fabric in which they are created and somehow being situated, gets to be held as some lesser way of being.
- Commodified education. Marketed as meeting the needs of NZ students. The website claims to prepare young and given the costs involved,our most advantaged young, to learn knowledge deemed useful if not essential for them in the world. But it is knowledge of elsewhere; and by implication, knowledge useful elsewhere. Arguably colonisation has not stopped.
- On closer examination: and the irony of tthis is not lost on me, NZ course content situated as an optional extra
- Not only are we constructed in relationship, so too are the patterns laid down. A road less travelled becomes harder to attain.
- Distributed With agency might there also be distributed responsibility
- tēnā koutou