The History Problem
In discussing Dreyfus as part of Connectivism: Learning Theory or Pastime of the Self-Amused?, Siemens notes that to “assess a concept, in absence of the context of occurrence…is to largely ignore the process aspect of learning and focus instead only on the product aspect”.
And yet the discussion of connectivism itself seems somewhat confined to modern learning theorists (most of the sources are within the last several years, with the exception of Wittgenstein). A much larger historical context is necessary for the process of learning this topic (connectivism) to stay in focus.
This historical perspective is either missing or faulty. For example:
“The more rapidly knowledge develops the less likely it will be that we will possess all knowledge internally.” (p.37), and for this reason we need networks to keep learning. And yet, no one has every carried all his/her knowledge internally. This is why we have bookshelves at home, libraries to visit, newspapers, friends to write to, people to consult, and individual specialties in science, medicine, law. The huge amount of information may or may not be expanding (a subject for another post), but it’s always been huge, which is why Aristotle created categories.
“In eras of religious focus, the development of morals provided the foundation of learning”, then the industrial era “shifted the educational focus to preparing individuals to function in work environments”. But the first goal did not disappear with the second. And the “internet era” similar does not reject either goal. Siemens must know this, because a few sentences later he says the needs of society include “the quest to become better people”. This is a moral goal, it always has been, and networks have existed for centuries in an effort to achieve it.
There has always been a “virtual world”, a life of the mind. It has been shared through letters, books, pamphlets, even before printing made its accessibility so much better. On the internet, everyone fancies himself a More or an Erasmus. The networks of the Sanhedrin during the Hellenistic and Roman eras, the Abbasid Caliphate state-sponsored scholars of the 9th century, and those of medieval scholars (Christian, Jewish and Muslim) are the predecessors of the networks that expanded even more with global trade, networks that during the Enlightenment expanded knowledge enormously in politics, philosophy, practical subjects, and social sciences. All this was not only before the internet, it was before the typewriter.
If “too many educators fail to understand how technology is changed society”, then I am one of those educators. Like the copying of manuscripts, the printing press, and the Telex machine, the development of technology represents an ongoing cultural goal to spread information, and social connections are a side effect. This is true of the computers and the internet, set up to process information but later becoming a means of social connection.
Part of the problem is in the limited understanding of such previous information technologies and their context. In the section on Language and Learning, Siemens characterizes text as a static format, a more formalized version of the oral cutlure that came before. First, oral culture was not freewheeling. Without the recording properties of written text, oral cultures possessed expansive memories. Modern literate societies don’t even realize how much the preliterate memory can hold in verbatim form (though you can try by reading your three -year-old a 20-item shopping list and asking for recall.) Hours of songs and stories could be repeated verbatim after being heard once — oral culture had its own “static” forms, as adaptable to new conditions as any printed text in its second “edition”. Next, Gutenberg wasn’t transitioning from “the previous dialogue or vocal base (Socrates, Plato, religious leaders)”. The press was a continuation of centuries of communicating through writing. If it expanded anything, it was visual communication, because block printing enabled illustrations to be part of the book, for little extra cost. Diagrams aren’t textual. So oral culture is more static than presented, and text-based culture more flexible and visual.
Books (particularly in revised editions), newspaper articles, journals, saved letters, have for centuries created a conversation on every conceivable topic. Whether such communications were formal or informal, they have created and preserved knowledge networks. What’s different about the internet is not the content, but the increased accessibility for both readers and writers (a similar expansion to Gutenberg’s), the existence of a medium that can accept other media (movies, audio, animation), the increased opportunity to interact with models sans laboraties, and the speed of the communications. These do indeed need to be considered, as they do have an impact on society. But while they are exponential increases, they are increases in aspects that have already existed for centuries. I don’t buy that our world has changed “fundamentally”, and have seen no proof for the assertion that [web] technology-augmented learning “permits the assimilation and expression of knowledge elements in a manner than enables understanding not possible without technology”. Deep understanding, even of extremely complex issues, has been happening for a long time.
Historical perspective also prevents us getting overly enamored of the internet age, where communications are, after all, based on electrically-powered connections. Siemens suggests that society is moving away from basic skills (his example is operating a forklift). The “shift to higher-level models of learning” may not be necessary or appropriate for everyone. I have an image of a post-apocalyptic world, or even one where electricity is priced out, and no one who knows how to survive without a computer.
